Joh 13:2-20 | Barnes | STEP | Verse 2. Supper being ended . This translation expresses too much. The original means while they were at supper ; and that this is the meaning is clear from the fact that we find them still eating after this. The Arabic and Persic translations give it this meaning. The Latin Vulgate renders it like the English. The devil . The leader or prince of evil spirits. Having now put it into the heart . Literally, having cast it into the heart. Comp. : "The fiery darts of the wicked." See . The meaning of this passage is that Satan inclined the mind of Judas to do this, or he tempted him to betray his Master. We know not precisely how this was done, but we know that it was by means of his avarice . Satan could tempt no one unless there was some inclination of the mind, some natural or depraved propensity that he could make use of. He presents objects in alluring forms fitted to that propensity, and under the influence of a strong or a corrupt inclination the soul yields to sin. In the case of Judas it was the love of money; and it was necessary to present to him only the possibility of obtaining money, and it found him ready for any crime. (d) "the devil"

John 13:2-20

Verse 2. Supper being ended. This translation expresses too much. The original means while they were at supper; and that this is the meaning is clear from the fact that we find them still eating after this. The Arabic and Persic translations give it this meaning. The Latin Vulgate renders it like the English.

The devil. The leader or prince of evil spirits.

Having now put it into the heart. Literally, having cast it into the heart. Comp. Eph 6:16: "The fiery darts of the wicked." See Acts 5:3, Lk 22:3. The meaning of this passage is that Satan inclined the mind of Judas to do this, or he tempted him to betray his Master. We know not precisely how this was done, but we know that it was by means of his avarice. Satan could tempt no one unless there was some inclination of the mind, some natural or depraved propensity that he could make use of. He presents objects in alluring forms fitted to that propensity, and under the influence of a strong or a corrupt inclination the soul yields to sin. In the case of Judas it was the love of money; and it was necessary to present to him only the possibility of obtaining money, and it found him ready for any crime.

(d) "the devil" Lk 22:3,53, Jn 6:70 Verse 3. Jesus knowing, &c. With the full understanding of his dignity and elevation of character, he yet condescended to wash their feet. The evangelist introduces his washing their feet by saying that he was fully conscious of his elevation above them, as being intrusted with all things, and this made his humiliation the more striking and remarkable. Had he been a mere human teacher or a prophet, it would have been remarkable; but when we remember the dignity of his nature, it shows how low he would stoop to teach and save his people.

Had given all things, &c. Mt 28:18.

Was come from God. Jn 8:42.

Went to God. Was about to return to heaven. See Jn 6:61,62.

(e) "knowing that the Father" Mt 28:18, He 2:8 (f) "he was come from God" Jn 17:11 Verse 4. He riseth from supper. Evidently while they were eating. See Jn 13:2.

Laid aside his garments. His outer garment. Mt 5:40. This was his mantle or robe, which is said to have been without seam. It was customary to lay this aside when they worked or ran, or in the heat of summer.

Took a towel and girded himself. This was the manner of a servant or slave. Lk 17:8 Verse 5. Began to wash, &c. It was uniformly the office of a servant to wash the feet of guests, 1Sam 25:41. It became a matter of necessity where they travelled without shoes, and where they reclined on couches at meals. It should be remembered here that the disciples were not sitting at the table, as we do, but were lying with their feet extended from the table, so that Jesus could easily have access to them. Mt 23:6. Verse 6. Dost thou wash my feet? Every word here is emphatic. Dost thou-- the Son of God, the Messiah--perform the humble office of a servant--toward me, a sinner? This was an expression of Peter's humility, of his reverence for Jesus, and also a refusal to allow him to do it. It is possible, though not certain from the text, that he came to Simon Peter first.

(1) "Peter", or "he" (g) "dost thou wash my feet" Mt 3:14 Verse 7. Thou knowest not now. Though he saw the action of Jesus, yet he did not fully understand the design of it. It was a symbolical action, inculcating a lesson of humility, and intended to teach it to them in such a manner that it would be impossible for them ever to forget it. Had he simply commanded them to be humble, it would have been far less forcible and impressive than when they saw him actually performing the office of a servant.

Shalt know hereafter. Jesus at that time partially explained it (Jn 13:14,15); but he was teaching them by this expressive act a lesson which they would continue to learn all their lives. Every day they would see more and more the necessity of humility and of kindness to each other, and would see that they were the servants of Christ and of the church, and ought not to aspire to honours and offices, but to be willing to perform the humblest service to benefit the world. And we may remark here that God often does things which we do not fully understand now, but which we may hereafter. He often afflicts us; he disappoints us; he frustrates our plans. Why it is we do not know now, but we yet shall learn that it was for our good, and designed to teach us some important lesson of humility and piety. So he will, in heaven, scatter all doubts, remove all difficulties, and show us the reason of the whole of his mysterious dealings in his leading us in the way to our future rest. We ought also, in view of this, to submit ourselves to him; to hush every murmur, and to believe that he does all things well. It is one evidence of piety when we are willing to receive affliction at the hand of God, the reason of which we cannot see, content with the belief that we may see it hereafter; or, even if we never do, still having so much confidence in God as to believe that WHAT HE DOES IS RIGHT. Verse 8. Thou shalt never wash my feet. This was a decided and firm expression of his reverence for his Mater, and yet it was improper. Jesus had just declared that it had a meaning, and that he ought to submit to it. We should yield to all the plain and positive requirements of God, even if we cannot now see how obedience would promote his glory.

If I wash thee not. This had immediate reference to the act of washing his feet; and it denotes that if Peter had not so much confidence in him as to believe that an act which he performed was proper, though he could not see its propriety--if he was not willing to submit his will to that of Christ and implicitly obey him, he had no evidence of piety. As Christ, however, was accustomed to pass from temporal and sensible objects to those which were spiritual, and to draw instruction from whatever was before him, some have supposed that he here took occasion to state to Peter that if his soul was not made pure by him he could not be his follower. Washing is often thus put as an emblem of moral purification, 1Cor 6:11, Tit 3:5, 6. This is the meaning, also, of baptism. If this was the sense in which Jesus used these words, it denotes that unless Christ should purify Peter, he could have no evidence that he was his disciple. "Unless by my doctrine and spirit I shall purify you, and remove your pride (Mt 26:33), your want of constant watchfulness (Mt 26:40), your anger (Mt 26:51), your timidity and fear (Mt 26:70,74), you can have no part in me" (Grotius).

Hast no part with me. Nothing in common with me. No evidence of possessing my spirit, of being interested in my work, and no participation in my glory:

(h) "If I wash thee not" 1Cor 6:11, Eph 5:26, Tit 3:5 Verse 9. Not my feet only, &c. Peter, with characteristic readiness and ardour, saw now that everything depended on this. His whole salvation, the entire question of his attachment to his Master, was involved. If to refuse to have his feet washed was to be regarded as evidence that he had no part with Jesus, he was not only willing, but desirous that it should be done; not only anxious that his feet should be cleansed, but his hands and his head--that is, that he should be cleansed entirely, thoroughly. Perhaps he saw the spiritual meaning of the Saviour, and expressed his ardent wish that his whole soul might be made pure by the work of Christ. A true Christian is desirous of being cleansed from all sin. He has no reserve. He wishes not merely that one evil propensity should be removed, but all; that every thought should be brought into captivity to the obedience of Christ (2Cor 10:5); and that his whole body, soul, and spirit should be sanctified wholly and be preserved blameless unto the coming of the Lord Jesus Christ, 1Thes 5:23. His intellect, his will, his affections, his fancy, memory, judgment, he desires should be all brought under the influence of the gospel, and every power of the body and mind be consecrated unto God. Verse 10. He that is washed. This is a difficult passage, and interpreters have been divided about its meaning. Some have supposed that it was customary to bathe before eating the paschal supper, and that the apostles did it; Jesus having said, "he that hath bathed his body is clean except in regard to his feet--to the dirt contracted in returning from the bath, and that there was need only that the feet should be washed in order to prepare them properly to receive the supper." They suppose, also, that the lesson which Jesus meant to teach was that they were really pure (Jn 15:3); that they were qualified to partake of the ordinances of religion, and needed only to be purified from occasional blemishes and impurities (Grotius). Others say that there is not evidence that the Jews bathed before partaking of the paschal supper, but that reference is made to the custom of washing their hands and their face. It is known that this was practised. Mt 15:2. Mk 7:3. Mk 7:4. Peter had requested him to wash his hands and his head. Jesus told him that as that had been done, it was unnecessary to repeat it; but to wash the feet was an act of hospitality, the office of a servant, and that all that was needed now was for him to show this condescension and humility. Probably reference is had here to internal purity, as Jesus was fond of drawing illustrations from every quarter to teach them spiritual doctrine; as if he had said, "You are clean by my word and ministry Jn 15:3; you are my followers, and are prepared for the scene before you. But one thing remains. And as, when we come to this rite, having washed, there remains no need of washing except to wash the feet, so there is now nothing remaining but for me to show you an example that you will always remember, and that shall complete my public instructions to you."

Is clean. This word may apply to the body or the soul.

Every whit. Altogether, wholly.

Ye are clean. Here the word has doubtless reference to the mind and heart.

But not all. You are not all my true followers, and fitted for the ordinance before us.

(i) "For he knew" Jn 6:64 Verse 11. Who should betray him. Greek, "He knew him who was about to betray him."

(i) "For, he knew" Jn 6:64 Verse 12. Know ye what, &c. Do you know the meaning or design of what I have done unto you? Verse 13. Ye call me Master. Teacher.

And Lord. This word is applied to one who rules, and is often given to God as being the Proprietor and Ruler of all things. It is given to Christ many hundred times in the New Testament,

Ye say well, &c. Mt 23:8,10.

So I am. That is, he was their Teacher and Instructor, and he was their Sovereign and King.

(k) "call me Master and Lord" Mt 23:8-10, Php 2:11. Verses 14,15. Ye also ought to wash, &c. Some have understood this literally as instituting a religious rite which we ought to observe; but this was evidently not the design; for,

1st. There is not evidence that Jesus intended it as a religious observance, like the Lord's Supper or the ordinance of baptism.

2nd. It was not observed by the apostles or the primitive Christians as a religious rite.

3rd. It was a rite of hospitality among the Jews, a common, well-know thing, and performed by servants.

4th. it is the manifest design of humility; to teach them by his example that they ought to condescend to the most humble offices for the benefit of others. They ought not to be proud, and vain, but to regard themselves as the servants of each other in every way. And especially as they were to be founders of the church, and to be greatly honoured, he took this occasion of warning them against the dangers of ambitions, and of teaching them, by an example that they could not forget, the duty of humility. Verse 15.

(l) "For I have given you" 1Pet 2:21 Verses 16,17. The servant is not. This was universally true, and this they were to remember always, that they were to manifest the same spirit that he did, and that they were to expect the same treatment from the world. Mt 10:24; Mt 10:25. Verse 17.

(m) "If ye know these things" Jas 1:25 Verse 18. I speak not of you all. That is, in addressing you as clean, I do not mean to say that you all possess this character.

I know whom I have chosen. He here means evidently to say that he had not chosen them all, implying that Judas had not been chosen. As, however, this word is applied to Judas in one place (Jn 6:70), "Have not I chosen you twelve, and one of you is a devil?" it must have a different meaning here from that which it has there. There it evidently refers to the apostleship. Jesus had chosen him to be an apostle, and had treated him as such. Here is refers to purity of heart, and Jesus implies that, though Judas had been chosen to the office of apostleship, yet he had not been chosen to purity of heart and life. The remaining eleven had been, and would be saved. It was not, however, the fault of Jesus that Judas was not saved, for he was admitted to the same teaching, the same familiarity, and the same office; but his execrable love of gold gained the ascendency, and rendered vain all the means used for his conversion.

But that the scripture, &c. These things have occurred in order that the prophecies may receive their completion. It does not mean that Judas was compelled to this course in order that the Scripture might be fulfilled, but that this was foretold, and that by this the prophecy did receive a completion.

The scripture. This is written in Ps 41:9. It is commonly understood of Ahithophel, and of the enemies of David who had been admitted to his friendship, and who had now proved ungrateful to him.

May be fulfilled. Mt 1:22. It is difficult to tell whether this prophecy had a primary reference to Judas, or whether it be meant that it received a more complete fulfillment in his case than in the time of David. The cases were similar; the same words would describe both events, for there was an exhibition of similar ingratitude and baseness in both cases, so that the same words would fitly describe both events.

He that eateth bread with me. To eat with one was a proof of friendship. See 2Sam 9:11, Mt 9:11, Gen 43:32. This means that Judas had been admitted to all the privileges of friendship, and had partaken of the usual evidences of affection. It was this which greatly aggravated his offence. It was base ingratitude as well as murder.

Hath lifted up his heel. Suidas says that this figure is taken from those who are running in a race, when one attempts to trip the other up and make him fall. It was a base and ungrateful return for kindness to which the Lord Jesus referred, and it means that he who had been admitted to the intimacies of friendship had ungratefully and maliciously injured him. Some suppose the expression means to lay snares for one; others, to kick or injure a man after he is cast down (Calvin on Ps 41:9). It is clear that it denotes great injury, and injury aggravated by the fact of professed friendship. It was not merely the common people, the open enemies, the Jewish nation that did it, but one who had received all the usual proofs of kindness. It was this which greatly aggravated our Saviour's sufferings.

(n) "He that eateth bread" Ps 41:9 Verse 19. Now I tell you before it come, &c. They would see by that that he had a knowledge of the heart and the power of foretelling future events, and must therefore have been sent by God. This does not imply that they had no faith before this, but that their faith would be increased and strengthened by it.

(2) "Now", or "From henceforth" (o) "I tell you" Jn 14:29, 16:4 Verse 20. He that receiveth, &c. This sentiment is found in the instructions which Jesus gave to his disciples in Mt 10:40. Why he repeats it at this time cannot now be known. It is certain that it is not closely connected with the subject of his conversation. Perhaps, however, it was to show how intimately united he, his Father, his apostles, and all who received them were. They who received them received him, and they who received him received God. So he who betrayed him, betrayed, for the same reason, God. Hence Judas, who was about to betray him, was also about to betray the cause of religion in the world, and to betray God and his cause. Everything pertaining to religion is connected together. A man cannot do dishonour to one of the institutions of religion without injuring all; he cannot dishonour its ministers or the Saviour without dishonouring God. And this shows that one prominent ground of the Saviour's solicitude was that his Father might be honoured, and one source of his deep grief at the treason of Judas was that it would bring injury upon the whole cause of religion in the world.

(p) "He that receiveth" Mt 10:40