{"commentaries":[{"work_id":"chrysostom","author":"John Chrysostom","short_name":"Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"title":"Homilies on the Gospel of St. John","edition_short":"The Oxford Translation","author_url":"/commentators/chrysostom/","divisions":["Homily","Section"],"work_url":"/works/chrysostom/","entries":[{"id":"chrysostom.JHN.13.1-2.1","start":1,"end":2,"heading":"Homily LXX. John xiii. 1","excerpt":"... Let us see also what He doeth now towards the disciples, or rather what actions He now exhibiteth towards the traitor. The man whom most of all there was reason to hate, because being a disciple, having shared the table and the salt, having seen the miracles and been deemed worthy of such great things, he acted more grievously than any, not stoning indeed, nor insulting Him, but betraying and giving Him up, observe in how friendly sort He receiveth this man, washing his feet; for even in this way He desired to restrain him from that wickedness. Yet it was in His power, had He willed it, to have withered him like the fig-tree, to have cut him in two as He rent the rocks, to have cleft him asunder like the veil; but He would not lead him away from his design by compulsion, but by choice. Wherefore He washed his feet; and not even by this was that wretched and miserable man shamed.\n\n“Before the feast of the Passover,” it saith, “Jesus knowing that His hour was come.” Not then “knowing,” but (it means) that He did what He did having “known” long ago. “That He should depart.” Magnificently the Evangelist calleth His death, “departure.” “Having loved His own, He loved them unto the end.” Seest thou how when about to leave them He showeth greater love? For the, “having loved, He loved them unto the end,” showeth that he omitted nothing of the things which it was likely that one who earnestly loved would do. Why, then did He not this from the beginning? He worketh the greatest things last, so as to render more intense their attachment, and to lay up for them beforehand much comfort, against the terrible things that were about to fall on them. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxii.html","locus":"70.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 13:1","href":"/jhn/13/#v1-catena"}],"inFull":"/works/chrysostom/70/#iv.lxxii-p4"},{"id":"chrysostom.JHN.13.2-3.1","start":2,"end":3,"heading":"Homily LXX. John xiii. 1","excerpt":"Ver. 2. “And supper being ended, the devil having now put it into the heart of Judas to betray Him.”\n\nThis the Evangelist hath said amazed, showing that Jesus washed the man who had already chosen to betray Him. This also proves his great wickedness, that not even the having shared the salt restrained him, (a thing which is most able to restrain wickedness;) not the fact that even up to the last day, his Master continued to bear with him.\n\nVer. 3. “Jesus knowing that the Father had given all things into His hands, and that He was come from God, and went to God.”\n\nHere the Evangelist saith, even wondering, that one so great, so very great, who came from God and went to Him, who ruleth over all, did this thing, and disdained not even so to undertake such an action. And by the “giving over,” methinks St. John means the salvation of the faithful. For when He saith, “All things are given over to Me of My Father” ( Matt. xi. 27 ), He speaketh of this kind of giving over; as also in another place He saith, “Thine they were, and Thou gavest them Me” ( c. xvii. 6 ); and again, “No man can come unto Me except the Father draw him” ( c. vi. 44 ); and, “Except it be given him from heaven.” ( c. iii. 27 .) The Evangelist then either means this, or that Christ would be nothing lessened by this action, since He came from God, and went to God, and possessed all things. But when thou hearest of “giving over,” understand it in no human sense, for it showeth how He honoreth the Father, and His unanimity with Him. For as the Father giveth over to Him, so He to the Father. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxii.html","locus":"70.1","cites":[{"at":444,"text":"Ver. 3","label":"John 13:3","href":"/jhn/13/#v3","status":"detected"},{"at":923,"text":"Matt. xi. 27","label":"Matthew 11:27","href":"/mat/11/#v27","status":"detected"},{"at":1060,"text":"c. xvii. 6","label":"John 17:6","href":"/jhn/17/#v6","status":"detected"},{"at":1140,"text":"c. vi. 44","label":"John 6:44","href":"/jhn/6/#v44","status":"detected"},{"at":1198,"text":"c. iii. 27","label":"John 3:27","href":"/jhn/3/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/70/#iv.lxxii-p14"},{"id":"chrysostom.JHN.13.4.1","start":4,"end":4,"heading":"Homily LXX. John xiii. 1","excerpt":"Ver. 4. “And having risen from supper, and laid aside His garments.”\n\n[2.] Observe how not by the washing only, but in another way also He exhibiteth humility. For it was not before reclining, but after they had all sat down, then He arose. In the next place, He doth not merely wash them, but doth so, putting off His garments. And He did not even stop here, but girded Himself with a towel. Nor was He satisfied with this, but Himself filled (the basin), and did not bid another fill it; He did all these things Himself, showing by all that we must do such things, when we are engaged in well doing, not merely for form’s sake, but with all zeal. Now He seemeth to me to have washed the feet of the traitor first from its saying,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxii.html","locus":"70.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/70/#iv.lxxii-p27"},{"id":"chrysostom.JHN.13.5-6.1","start":5,"end":6,"heading":"Homily LXX. John xiii. 1","excerpt":"Ver. 5. “He began to wash the disciples’ feet,” and adding,\n\nVer. 6. “Then cometh He to Simon Peter and Peter saith unto Him, Lord, dost Thou wash my feet?”\n\n“With those hands,” he saith, “with which Thou hast opened eyes, and cleansed lepers, and raised the dead?” For this (question) is very emphatic; wherefore He needed not to have said any more than the, “Thou”; for even of itself this would have sufficed to convey the whole. Some one might reasonably enquire, how none of the others forbade Him, but Peter only, which was a mark of no slight love and reverence. What then is the cause? He seemeth to me to have washed the traitor first, then to have come to Peter, and that the others were afterwards instructed from his case. That He washed some one other before him is clear from its saying, “But when He came to Peter.” Yet the Evangelist is not a vehement accuser, for the “began,” is the expression of one implying this. And even if Peter were the first, yet it is probable that the traitor, being a forward person, had reclined even before the chief. For by another circumstance also his forwardness is shown, when He dippeth with his Master in the dish, and being convicted, feels no compunction; while Peter being rebuked but once on a former occasion, and for words which he spake from loving affection, was so abashed, that being even distressed and trembling, he begged another to ask a question. But Judas, though continually convicted, felt not. ( Ver. 24.) When therefore He came to Peter, he saith unto Him, “Lord, dost Thou wash my feet?”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxii.html","locus":"70.2","cites":[{"at":61,"text":"Ver. 6","label":"John 13:6","href":"/jhn/13/#v6","status":"detected"},{"at":1469,"text":"Ver. 24","label":"John 13:24","href":"/jhn/13/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/70/#iv.lxxii-p32"},{"id":"chrysostom.JHN.13.7-8.1","start":7,"end":8,"heading":"Homily LXX. John xiii. 1","excerpt":"Ver. 7. “He saith unto him, What I do thou knowest not now, but thou shalt know here after.”\n\nThat is “thou shalt know how great is the gain from this, the profit of the lesson, and how it is able to guide us into all humblemindedness.” What then doth Peter? He still hinders Him, and saith,\n\nVer. 8. “Thou shalt never wash my feet.” “What doest thou, Peter? Rememberest thou not those former words? Saidst thou not, ‘Be merciful to Thyself,’ and heardest thou not in return, ‘Get thee behind Me, Satan’? ( Matt. xvi. 22.) Art thou not even so sobered, but art thou yet vehement?” “Yea,” he saith, “for what is being done is a great matter, and full of amazement.” Since then he did this from exceeding love, Christ in turn subdueth him by the same; and as there He effected this by sharply rebuking him, and saying, “Thou art an offense unto Me,” so here also by saying,\n\n“If I wash thee not, thou hast no part with Me.” What then saith that hot and burning one?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxii.html","locus":"70.2","cites":[{"at":293,"text":"Ver. 8","label":"John 13:8","href":"/jhn/13/#v8","status":"detected"},{"at":507,"text":"Matt. xvi. 22","label":"Matthew 16:22","href":"/mat/16/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/70/#iv.lxxii-p41"},{"id":"chrysostom.JHN.13.9.1","start":9,"end":9,"heading":"Homily LXX. John xiii. 1","excerpt":"Ver. 9. “Lord, not my feet only, but also my hands and my head.”\n\nVehement in deprecation, he becometh yet more vehement in acquiescence; but both from love. For why said He not wherefore He did this, instead of adding a threat? Because Peter would not have been persuaded. For had He said, “Suffer it, for by this I persuade you to be humbleminded,” Peter would have promised it ten thousand times, in order that his Master might not do this thing. But now what saith He? He speaketh of that which Peter most feared and dreaded, the being separated from Him; for it is he who continually asks, “Whither goest Thou?” ( Ver. 36.) Wherefore also he said, “I will give even my life for Thee.” ( Ver. 37.) And if, after hearing, “What I do thou knowest not now, but thou shalt know hereafter,” he still persisted, much more would he have done so had he learnt (the meaning of the action). Therefore said He, “but thou shalt know hereafter,” as being aware, that should he learn it immediately he would still resist. And Peter said not, “Tell me, that I may suffer Thee,” but (which was much more vehement) he did not even endure to learn, but withstands Him, saying, “Thou shalt never wash my feet.” But as soon as He threatened, he straightway relaxed his tone. But what meaneth, “Thou shalt know after this”? “After this?” When? “When in My Name thou shalt have cast out devils; when thou shalt have seen Me taken up into Heaven, when thou shalt have learnt from the Spirit that I sit on His right hand, then shalt thou understand what is being done now.” What then saith Christ? When Peter said, “not my feet only, but also my hands and my head,” He replieth,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxii.html","locus":"70.2","cites":[{"at":619,"text":"Ver. 36","label":"John 13:36","href":"/jhn/13/#v36","status":"detected"},{"at":692,"text":"Ver. 37","label":"John 13:37","href":"/jhn/13/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/70/#iv.lxxii-p46"},{"id":"chrysostom.JHN.13.10-11.1","start":10,"end":11,"heading":"Homily LXX. John xiii. 1","excerpt":"Ver. 10, 11. “He that is washed, needeth not save to wash his feet, but is clean every whit; and ye are clean, but not all. For He knew who should betray Him.”\n\n“And if they are clean, why washeth He their feet?” That we may learn to be modest. On which account He came not to any other part of the body, but to that which is considered more dishonorable than the rest. But what is, “He that is washed”? It is instead of, “he that is clean.” Were they then clean, who had not yet been delivered from their sins, nor deemed worthy of the Spirit, since sin still had the mastery, the handwriting of the curse still remaining, the victim not having yet been offered? How then calleth He them “clean”? That thou mayest not deem them clean, as delivered from their sins, He addeth, Behold, “ye are clean through the word that I have spoken unto you.” That is, “In this way ye are so far clean; ye have received the light, ye have been freed from Jewish error. For the Prophet also saith, ‘Wash you, make you clean, put away the wickedness from your souls’ ( Isa. i. 16 , LXX.); so that such a one is washed and is clean.” Since then these men had cast away all wickedness from their souls, and had companied with Him with a pure mind, therefore He saith according to the word of the Prophet, “he that is washed is clean already.” For in that place also It meaneth not the “washing” of water, practiced by the Jews; but the cleansing of the conscience.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxii.html","locus":"70.2","cites":[{"at":1053,"text":"Isa. i. 16","label":"Isaiah 1:16","href":"/isa/1/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/70/#iv.lxxii-p52"},{"id":"chrysostom.JHN.13.13.1","start":13,"end":13,"heading":"Homily LXXI. John xiii","excerpt":"Ver. 13. “Ye call Me Lord and Master, and ye say well, for so I am.”\n\n“Ye call Me.” He taketh to Him their judgment, and then that the words may not be thought to be words of their kindness, He addeth, “for so I am.” By introducing a saying of theirs, He maketh it not offensive, and by confirming it Himself when introduced from them, unsuspected. “For so I am,” He saith. Seest thou how when He converseth with the disciples, He speaketh revealing more what belongeth unto Himself? As He saith, “Call no man master on earth, for One is your guide” ( Matt. xxiii. 8, 9 ), so also, “And call no man father upon earth.” But the “one” and “one” is spoken not of the Father only, but of Himself also. For had He spoken excluding Himself, how saith He, “That ye may become the children of the light”? And again, if He called the Father only, “Master,” how saith He, “For so I am”; and again, “For one is your Guide, even Christ”? ( c. xii. 26.)","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiii.html","locus":"71.1","cites":[{"at":552,"text":"Matt. xxiii. 8, 9","label":"Matthew 23:8–9","href":"/mat/23/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/71/#iv.lxxiii-p8"},{"id":"chrysostom.JHN.13.14-15.1","start":14,"end":15,"heading":"Homily LXXI. John xiii","excerpt":"Ver. 14, 15. “If I then,” He saith, “your Lord and Master have washed your feet, ye ought also to wash one another’s feet. For I have given you an example, that ye should do as I have done to you.”\n\nAnd yet it is not the same thing, for He is Lord and Master, but ye are fellow-servants one of another. What meaneth then the “as”? “With the same zeal.” For on this account He taketh instances from greater actions that we may, if so be, perform the less. Thus schoolmasters write the letters for children very beautifully, that they may come to imitate them though but in an inferior manner. Where now are they who spit on their fellow-servants? where now they who demand honors? Christ washed the feet of the traitor, the sacrilegious, the thief, and that close to the time of the betrayal, and incurable as he was, made him a partaker of His table; and art thou highminded, and dost thou draw up thine eyebrows? “Let us then wash one another’s feet,” saith some one, “then we must wash those of our domestics.” And what great thing if we do wash even those of our domestics? In our case “slave” and “free” is a difference of words; but there an actual reality. For by nature He was Lord and we servants, yet even this He refused not at this time to do. But now it is matter for contentment if we do not treat free men as bondmen, as slaves bought with money. And what shall we say in that day, if after receiving proofs of such forbearance, we ourselves do not imitate them at all, but take the contrary part, being in diametrical opposition, lifted up, and not discharging the debt? For God hath made us debtors one to another, having first so done Himself, and hath made us debtors of a less amount. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiii.html","locus":"71.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/71/#iv.lxxiii-p16"},{"id":"chrysostom.JHN.13.16-18.1","start":16,"end":18,"heading":"Homily LXXI. John xiii","excerpt":"Ver. 16–18. “Verily I say unto you, the servant is not greater than his lord, neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them. I speak not of you all —but that the Scripture may be fulfilled, He that eateth bread with Me hath lifted up his heel against Me.”\n\nWhat He said before, this He saith here also, to shame them; “For if the servant is not greater than his master, nor he that is sent greater than him that sent him, and these things have been done by Me, much more ought they to be done by you.” Then, lest any one should say, “Why now sayest Thou these things? Do we not already know them?” He addeth this very thing, “I speak not to you as not knowing, but that by your actions ye may show forth the things spoken of.” For “to know,” belongeth to all; but “to do,” not to all. On this account He said, “Blessed are ye if ye do them”; and on this account I continually and ever say the same to you, although ye know it, that I may set you on the work. Since even Jews “know,” but yet they are not “blessed”; for they do not what they know.\n\n“I speak not,” He saith, “of you all.” O what forbearance! Not yet doth He convict the traitor, but veileth the matter, hence giving him room for repentance. He convicteth and yet doth not convict him when He saith thus, “He that eateth bread with Me hath lifted up his heel against Me.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiii.html","locus":"71.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 13:18–20","href":"/jhn/13/#v18-catena"}],"inFull":"/works/chrysostom/71/#iv.lxxiii-p26"},{"id":"chrysostom.JHN.13.20.1","start":20,"end":20,"heading":"Homily LXXII. John xiii. 20 .","excerpt":"“Verily, verily, I say unto you, He that receiveth whomsoever I send, receiveth Me: and He that receiveth Me, receiveth Him that sent Me.”\n\n[1.] Great is the recompense of care bestowed upon the servants of God, and of itself it yieldeth to us its fruits. For, “he that receiveth you,” it saith, “receiveth Me, and he that receiveth Me, receiveth Him that sent Me.” ( Matt. x. 40.) Now what can be equal to the receiving Christ and His Father? But what kind of connection hath this with what was said before? What hath it in common with that which He had said, “If ye do these things happy are ye,” to add, “He that receiveth you”? A close connection, and very harmonious. Observe how. When they were about to go forth and to suffer many dreadful things, He comforteth them in two ways; one derived from Himself, the other derived from others. “For if,” He saith, “ye are truly wise, ever keeping Me in mind, and bearing about all both what I said, and what I did, ye will easily endure terrible things. And not in this way only, but also from your enjoying great attention from all men.” The first point He declared when He said, “If ye do these things happy are ye”; the second when He said, “He that receiveth you receiveth Me.” For He opened the houses of all men to them, so that both from the sound wisdom of their manners, and the zeal of those who would tend them, they might have twofold comfort. Then when He had given these directions to them as to men about to run through all the world, reflecting that the traitor was deprived of both of these things, and would enjoy neither of them, neither patience in toils, nor the service of kind entertainers, He again was troubled. And the Evangelist to signify this besides, and to show that it was on his account that He was troubled, adds,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiv.html","locus":"72.1","cites":[{"at":368,"text":"Matt. x. 40","label":"Matthew 10:40","href":"/mat/10/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/72/#iv.lxxiv-p4"},{"id":"chrysostom.JHN.13.21-22.1","start":21,"end":22,"heading":"Homily LXXII. John xiii. 20 .","excerpt":"Ver. 21. “When Jesus had thus said, He was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray Me.”\n\nAgain He bringeth fear on all by not mentioning (the traitor) by name.\n\nVer. 22. “But they are in doubt”; although conscious to themselves of nothing evil; but they deemed the declaration of Christ more to be believed than their own thoughts. Wherefore they “looked one on another.” By laying the whole upon one, Jesus would have cut short their fear, but by adding, “one of you,” He troubled all. What then? The rest looked upon one another; but the ever fervent Peter “beckoneth” to John. Since he had been before rebuked, and when Christ desired to wash him would have hindered Him, and since he is everywhere found moved indeed by love, yet blamed; being on this account afraid, he neither kept quiet, nor did he speak, but wished to gain information by means of John. But it is a question worth asking, why when all were distressed, and trembling, when their leader was afraid, John like one at ease leans on Jesus’ bosom, and not only leans, but even (lies) on His breast? Nor is this the only thing worthy of enquiry, but that also which follows. What is that? What he saith of himself, “Whom Jesus loved.” Why did no one else say this of himself? yet the others were loved too. But he more than any. And if no other hath said this about him, but he about himself, it is nothing wonderful. Paul too does the same, when occasion calls, saying thus, “I knew a man fourteen years ago”; yet in fact he has gone through other no trifling praises of himself. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiv.html","locus":"72.1","cites":[{"at":227,"text":"Ver. 22","label":"John 13:22","href":"/jhn/13/#v22","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 13:25","href":"/jhn/13/#v25-catena"}],"inFull":"/works/chrysostom/72/#iv.lxxiv-p10"},{"id":"chrysostom.JHN.13.26-27.1","start":26,"end":27,"heading":"Homily LXXII. John xiii. 20 .","excerpt":"Ver. 26. “He it is, to whom I shall give a sop when I have dipped it.”\n\nEven the manner (of the rebuke) was calculated to put him to shame. He respected not the table, though he shared the bread; be it so; but the receiving the sop from His own hand, whom would not that have won over? yet him it won not.\n\nVer. 27. “Then Satan entered into him.”\n\nLaughing at him for his shamelessness. As long as he belonged to the band of disciples he dared not spring upon him, but attacked him from without; but when Christ made him manifest and separated him, then he sprang upon him without fear. It was not fitting to keep within one of such a character, and who so long had remained incorrigible. Wherefore He henceforth cast him out, and then that other seized him when cut off, and he leaving them went forth by night.\n\n“Jesus saith unto him, Friend, that thou doest, do quickly.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiv.html","locus":"72.1","cites":[{"at":307,"text":"Ver. 27","label":"John 13:27","href":"/jhn/13/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/72/#iv.lxxiv-p31"},{"id":"chrysostom.JHN.13.28.1","start":28,"end":28,"heading":"Homily LXXII. John xiii. 20 .","excerpt":"Ver. 28. “Now no man at the table knew with what intent He spake this unto him.”\n\n[3.] Wonderful insensibility! How could it be that he was neither softened nor shamed; but rendered yet more shameless, “went out.” The “do quickly,” is not the expression of one commanding, nor advising, but of one reproaching, and showing him that He desired to correct him, but that since he was incorrigible, He let him go. And this, the Evangelist saith, “no man of those that sat at the table knew.” Some one may perhaps find here a considerable difficulty, if, when the disciples had asked, “Who is it?” and He had answered, “He to whom I shall give a sop when I have dipped it,” they did not even so understand; unless indeed He spake it secretly, so that no man should hear. For John on this very account, leaning by His breast, asked Him almost close to His ear, so that the traitor might not be made manifest; and Christ answered in like manner, so that not even then did He discover him. And though He spake emphatically, “Friend, that thou doest, do quickly,” even so they understood not. But he spake thus to show that the things were true which had been said by Him to the Jews concerning His death. For He had said to them, “I have power to lay down My life, and I have power to take it again”: and, “No man taketh it from Me.” ( c. x. 18.) As long then as He would retain it, no man was able (to take it); but when He resigned it, then the action became easy. All this He implied when He said, “That thou doest, do quickly.” Yet not even then did He expose him, for perhaps the others might have torn him in pieces, or Peter might have killed him. On this account “no man at the table knew.” Not even John? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiv.html","locus":"72.1","cites":[{"at":1328,"text":"c. x. 18","label":"John 10:18","href":"/jhn/10/#v18","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 13:29","href":"/jhn/13/#v29-catena"}],"inFull":"/works/chrysostom/72/#iv.lxxiv-p41"},{"id":"chrysostom.JHN.13.30.1","start":30,"end":30,"heading":"Homily LXXII. John xiii. 20 .","excerpt":"“It was night,” saith the Evangelist, when he went out. “Why tellest thou me the time?” That thou mayest learn his forwardness, that not even the time restrained him from his purpose. Yet not even did this make him quite manifest, for the others were at this time in confusion, occupied by fear and great distress, and they knew not the true reason of what had been said but supposed that He spake thus, in order that Judas might give somewhat to the poor. For He cared greatly for the poor, teaching us also to bestow much diligence on this thing. But they thought this, not without a cause, but “because he had the bag.” Yet no one appears to have brought money to Him; that the female disciples nourished Him of their substance, it has said, but this it hath nowhere intimated. ( Luke viii. 3.) But how did He who bade His disciples bear neither scrip, nor money, nor staff, Himself bear a bag to minister to the poor? That thou mayest learn, that it behooveth even him who is exceedingly needy and crucified, to be very careful on this point. For many things He did in the way of dispensation for our instruction. The disciples then thought that He said this, that Judas should give something to the poor; and not even this shamed him, His not being willing even to the last day to make him a public example. We too ought to do the like, and not parade the sins of our companions, though they be incurable. For even after this He gave a kiss to the man who came to betray Him, and endured, such an action as that was, and then proceeded to a thing of far greater daring, the Cross itself, to the death of shame, and there again He manifested His lovingkindness. And here He calleth it “glory,” showing us that there is nothing so shameful and reproachful which makes not brighter him who goeth to it, if it be done according to the will of God. At least after the going forth of Judas to the betraying, He saith,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiv.html","locus":"72.3","cites":[{"at":783,"text":"Luke viii. 3","label":"Luke 8:3","href":"/luk/8/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/72/#iv.lxxiv-p47"},{"id":"chrysostom.JHN.13.31.1","start":31,"end":31,"heading":"Homily LXXII. John xiii. 20 .","excerpt":"Ver. 31. “Now is the Son of Man glorified.”\n\nIn this way rousing the dejected thoughts of the disciples, and persuading them not only not to despond, but even to rejoice. On this account He rebuked Peter at the first, because for one who has been in death to overcome death, is great glory. And this is what He said of Himself, “When I am lifted up, then ye shall know that I Am” ( c. viii. 28 ); and again, “Destroy this Temple” ( c. ii. 19 ); and again, “No sign shall be given unto you but the sign of Jonas.” ( Matt. xii. 39.) For how can it be otherwise than great glory, the being able even after death to do greater things than before death? for in order that the Resurrection might be believed, the disciples did work greater things. But unless He had lived, and had been God, how could these men have wrought such things in His Name?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiv.html","locus":"72.3","cites":[{"at":382,"text":"c. viii. 28","label":"John 8:28","href":"/jhn/8/#v28","status":"detected"},{"at":432,"text":"c. ii. 19","label":"John 2:19","href":"/jhn/2/#v19","status":"detected"},{"at":515,"text":"Matt. xii. 39","label":"Matthew 12:39","href":"/mat/12/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/72/#iv.lxxiv-p54"},{"id":"chrysostom.JHN.13.32.1","start":32,"end":32,"heading":"Homily LXXII. John xiii. 20 .","excerpt":"Ver. 32. “And God shall glorify Him.”\n\nWhat is, “And God shall glorify Him in Himself”? It is “by means of Himself, not by means of another.”\n\n“And shall straightway glorify Him.”\n\n[4.] That is, “simultaneously with the Cross.” “For it will not be after much time,” He saith, “nor will He wait for the distant season of the Resurrection, nor will He then show Him glorious, but straightway on the Cross itself His glories shall appear.” And so the sun was darkened, the rocks rent; the veil of the temple was parted asunder, many bodies of saints that slept arose, the tomb had its seals, the guards sat by, and while a stone lay over the Body the Body rose; forty days passed by, and the Gift of the Spirit came, and they all straightway preached Him. This is, “shall glorify Him in Himself, and shall straightway glorify Him”; not by Angels or Archangels, not by any other power, but by Himself. But how did He also glorify Him by Himself? By doing all for the glory of the Son. Yet the Son did all. Seest thou that He referreth to the Father the things done by Himself?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiv.html","locus":"72.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 13:31–32","href":"/jhn/13/#v31-catena"}],"inFull":"/works/chrysostom/72/#iv.lxxiv-p59"},{"id":"chrysostom.JHN.13.33.1","start":33,"end":33,"heading":"Homily LXXII. John xiii. 20 .","excerpt":"Ver. 33. “Little children, yet a little while I am with you—and as I said unto the Jews, Whither I go ye cannot come, so now I say to you.”\n\nHe now begins words of sorrow after the supper. For when Judas went forth it was no longer evening, but night. But since they were about to come shortly, it was necessary to set all things before the disciples, that they might have them in remembrance; or rather, the Spirit recalled all to their minds. For it is likely that they would forget many things, as hearing for the first time, and being about to undergo such temptations. Men who were weighed down to sleep, (as another Evangelist saith,— Luke xxii. 45 ,) who were possessed by despondency, as Christ saith Himself, “Because I have said these things unto you, sorrow hath filled your hearts” ( c. xvi. 6 ), how could they retain all these things exactly? Why then were they spoken? It became no little gain to them with respect to their opinion of Christ, that in after times when reminded they certainly knew that they had long ago heard these things from Christ. But wherefore doth He first cast down their souls, saying, “Yet a little while I am with you”? “To the Jews indeed it was said with reason, but wherefore dost Thou place us in just the same class with those obstinate ones?” He by no means did so. “Why then said He, ‘As I said to the Jews’?” He reminded them that He did not now, because troubles were upon them, warn them of these things, but that He had foreknown them from the first, and that they were witnesses who had heard that He had said these things to the Jews. Wherefore He added also the word, “little children,” that when they heard, “As I said to the Jews,” they might not deem that the expression was used in like sense towards themselves. It was not then to depress but to comfort them that He thus spake, that their dangers might not, by coming upon them suddenly, trouble them to excess.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiv.html","locus":"72.4","cites":[{"at":641,"text":"Luke xxii. 45","label":"Luke 22:45","href":"/luk/22/#v45","status":"detected"},{"at":796,"text":"c. xvi. 6","label":"John 16:6","href":"/jhn/16/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/72/#iv.lxxiv-p66"},{"id":"chrysostom.JHN.13.34-35.1","start":34,"end":35,"heading":"Homily LXXII. John xiii. 20 .","excerpt":"Ver. 34. “A new commandment I give unto you.”\n\nFor since it was likely that they would be troubled when they heard these things, as though they were about to be deserted, He comforteth them, investing them with that which was the root of all blessings and a safeguard, love. As though He had said, “Grieve ye at My departure? Nay, if ye love one another, ye shall be the stronger.” Why then said He not this? Because He said what profited them more than this.\n\nVer. 35. “By this shall all men know that ye are My disciples.”\n\n[5.] By this He at the same time showed that the company should never be extinguished, when He gave them a distinguishing token. This He said when the traitor was cut off from them. But how calleth He that a new commandment which is contained also in the Old (covenant)? He made it new Himself by the manner; therefore He added, “As I have loved you.” “I have not paid back to you a debt of good deeds first done by you, but Myself have begun,” He saith. “And so ought you to benefit your dearest ones, though you owe them nothing”; and omitting to speak of the miracles which they should do, He maketh their characteristic, love. And why? Because it is this which chiefly shows men holy; it is the foundation of all virtue; by this mostly we are all even saved. For “this,” He saith, “is to be a disciple; so shall all men praise you, when they see you imitating My Love.” What then? Do not miracles much more show this? By no means. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiv.html","locus":"72.4","cites":[{"at":461,"text":"Ver. 35","label":"John 13:35","href":"/jhn/13/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/72/#iv.lxxiv-p76"},{"id":"chrysostom.JHN.13.36.1","start":36,"end":36,"heading":"Homily LXXIII. John xiii. 36","excerpt":"... And so the most fervent Peter, when he hears, “Whither I go ye cannot come,” what saith he? “Lord, whither goest thou?” and this he said, not so much from wish to learn, as from desire to follow. To say openly, “I go,” he dared not yet, but, “Whither goest thou?” Christ answered, not to his words, but to his thoughts. For that this was his wish, is clear from what Christ said, “Whither I go thou canst not follow Me now.” Seest thou that he longed for the following Him, and therefore asked the question? And when he heard, “thou shalt follow Me afterwards,” not even so did he restrain his longing, and, though he had gained good hopes, he is so eager as to say,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxv.html","locus":"73.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/73/#iv.lxxv-p4"},{"id":"chrysostom.JHN.13.37.1","start":37,"end":37,"heading":"Homily LXXIII. John xiii. 36","excerpt":"Ver. 37. “Why cannot I follow Thee now? I will lay down my life for Thee.”\n\nWhen he had shaken off the dread of being the traitor, and was shown to be one of His own, he afterwards asked boldly himself, while the others held their peace. “What sayest thou, Peter? He said, ‘thou canst not,’ and thou sayest, ‘I can’? Therefore thou shalt know from this temptation that thy love is nothing without the presence of the impulse from above.” Whence it is clear that in care for him He allowed even that fall. He desired indeed to teach him even by the first words, but when he continued in his vehemence, He did not indeed throw or force him into the denial, but left him alone, that he might learn his own weakness. Christ had said that He must be betrayed; Peter replied, “Be it far from Thee, Lord; this shall not happen unto Thee.” ( Matt. xvi. 22.) He was rebuked, but not instructed. On the contrary, when Christ desired to wash his feet, he said, “Thou shalt never wash my feet.” ( Ver. 8.) Again, when he hears, “Thou canst not follow Me now,” he saith, “Though all deny Thee, I will not deny Thee.” Since then it was likely that he would be lifted up to folly by his practice of contradiction, Jesus next teacheth him not to oppose Him. This too Luke implies, when he telleth us that Christ said, “And I have prayed for thee, that thy faith fail not” ( Luke xxii. 32 ); that is, “that thou be not finally lost.” In every way teaching him humility, and proving that human nature by itself is nothing. But, since great love made him apt for contradiction, He now sobereth him, that he might not in after times be subject to this, when he should have received the stewardship of the world, but remembering what he had suffered, might know himself. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxv.html","locus":"73.1","cites":[{"at":834,"text":"Matt. xvi. 22","label":"Matthew 16:22","href":"/mat/16/#v22","status":"detected"},{"at":985,"text":"Ver. 8","label":"John 13:8","href":"/jhn/13/#v8","status":"detected"},{"at":1358,"text":"Luke xxii. 32","label":"Luke 22:32","href":"/luk/22/#v32","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 13:38","href":"/jhn/13/#v38-catena"}],"inFull":"/works/chrysostom/73/#iv.lxxv-p8"},{"id":"chrysostom.JHN.13.38.1","start":38,"end":38,"heading":"Homily LXXIII. John xiii. 36","excerpt":"Ver. 38. “Before the cock crow.”\n\nThat is, “now”; there was but a little interval. He spake when it was late at night, and the first and second watch was past.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxv.html","locus":"73.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/73/#iv.lxxv-p19"}]},{"work_id":"augustine","author":"Augustine of Hippo","short_name":"Augustine","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"title":"Lectures or Tractates on the Gospel According to St. John","edition_short":"Translated by John Gibb and James Innes","author_url":"/commentators/augustine/","divisions":["Tractate","Section"],"work_url":"/works/augustine/","entries":[{"id":"augustine.JHN.13.1.1","start":1,"end":1,"heading":"Tractate LV. Chapter XIII. 1–5","excerpt":"1. The Lord’s Supper, as set forth in John, must, with His assistance, be unfolded in a becoming number of Lectures, and explained with all the ability He is pleased to grant us. “Now, before the feast of the passover, when Jesus knew that His hour was come that He should depart out of this world unto the Father, having loved His own who were in the world, He loved them unto the end.” Pascha (passover) is not, as some think, a Greek noun, but a Hebrew: and yet there occurs in this noun a very suitable kind of accordance in the two languages. For inasmuch as the Greek word paschein means to suffer, therefore pascha has been supposed to mean suffering, as if the noun derived its name from His passion: but in its own language, that is, in Hebrew, pascha means passover; because the pascha was then celebrated for the first time by God’s people, when, in their flight from Egypt, they passed over the Red Sea. And now that prophetic emblem is fulfilled in truth, when Christ is led as a sheep to the slaughter, that by His blood sprinkled on our doorposts, that is, by the sign of His cross marked on our foreheads, we may be delivered from the perdition awaiting this world, as Israel from the bondage and destruction of the Egyptians; and a most salutary transit we make when we pass over from the devil to Christ, and from this unstable world to His well-established kingdom. And therefore surely do we pass over to the ever-abiding God, that we may not pass away with this passing world. The apostle, in extolling God for such grace bestowed upon us, says: “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of His love.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lvi.html","locus":"55.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/55/#iii.lvi-p3"},{"id":"augustine.JHN.13.1.2","start":1,"end":1,"heading":"Tractate LV. Chapter XIII. 1–5","excerpt":"2. “When Jesus knew,” then, “that His hour was come that He should pass out of this world unto the Father, having loved His own who were in the world, He loved them unto the end.” In order, doubtless, that they also, through that love of His, might pass from this world where they now were, to their Head who had passed hence before them. For what mean these words, “to the end,” but just to Christ? “For Christ is the end of the law,” says the apostle, “for righteousness to every one that believeth.” The end that consummates, not that consumes; the end whereto we attain, not wherein we perish. Exactly thus are we to understand the passage, “Christ our passover is sacrificed.” He is our end; into Him do we pass. For I see that these gospel words may also be taken in a kind of human sense, that Christ loved His own even unto death, so that this may be the meaning of “He loved them unto the end.” This meaning is human, not divine: for it was not merely up to this point that we were loved by Him, who loveth us always and endlessly. God forbid that He, whose death could not end, should have ended His love at death. Even after death that proud and ungodly rich man loved his five brethren; and is Christ to be thought of as loving us only till death? God forbid, beloved. He would have come in vain with a love for us that lasted till death, if that love had ended there. But perhaps the words, “He loved them unto the end,” may have to be understood in this way, That He so loved them as to die for them. For this He testified when He said, “Greater love hath no man than this, that a man lay down his life for his friends.” We have certainly no objection that “He loved them unto the end” should be so understood, that is, it was His very love that carried Him on to death.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lvi.html","locus":"55.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/55/#iii.lvi-p9"},{"id":"augustine.JHN.13.2.1","start":2,"end":2,"heading":"Tractate LV. Chapter XIII. 1–5","excerpt":"4. But when he says, “The devil having now put into the heart of Judas Iscariot, Simon’s son, to betray Him;” if one inquires, what was put into Judas’ heart, it was doubtless this, “to betray Him.” Such a putting [into the heart] is a spiritual suggestion: and entereth not by the ear, but through the thoughts; and thereby not in a way that is corporal, but spiritual. For what we call spiritual is not always to be understood in a commendatory way. The apostle knew of certain spiritual things [powers], of wickedness in heavenly places, against which he testifies that we have to maintain a struggle; and there would not be spiritual wickednesses, were there not also wicked spirits. For it is from a spiritual being that spiritual things get their name. But how such things are done, as that devilish suggestions should be introduced, and so mingle with human thoughts that a man accounts them his own, how can he know? Nor can we doubt that good suggestions are likewise made by a good spirit in the same unobservable and spiritual way; but it is matter of concern to which of these the human mind yields assent, either as deservedly left without, or graciously aided by, the divine assistance. The determination, therefore, had now been come to in Judas’ heart by the instigation of the devil, that the disciple should betray the Master, whom he had not learned to know as his God. In such a state had he now come to their social meal, a spy on the Shepherd, a plotter against the Redeemer, a seller of the Saviour; as such was he now come, was he now seen and endured, and thought himself undiscovered: for he was deceived about Him whom he wished to deceive. But He, who had already scanned the inward state of that very heart, was knowingly making use of one who knew it not.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lvi.html","locus":"55.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/55/#iii.lvi-p17"},{"id":"augustine.JHN.13.2-3.1","start":2,"end":3,"heading":"Tractate LV. Chapter XIII. 1–5","excerpt":"3. “And the supper,” he says, “having taken place, and the devil having now put into the heart of Judas Iscariot, Simon’s son, to betray Him, [Jesus] knowing that the Father had given all things into His hands, and that He has come from God, and is going to God; He riseth from supper, and layeth aside His garments; and took a towel, and girded Himself. After that He poureth water into a basin, and began to wash the disciples’ feet, and to wipe them with the towel wherewith He was girded.” We are not to understand by the supper having taken place, as if it were already finished and over; for it was still going on when the Lord rose and washed His disciples’ feet. For He afterwards sat down again, and gave the morsel [sop] to His betrayer, implying certainly that the supper was not yet over, or, in other words, that there was still bread on the table. Therefore, by supper having taken place, is meant that it was now ready, and laid out on the table for the use of the guests.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lvi.html","locus":"55.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/55/#iii.lvi-p15"},{"id":"augustine.JHN.13.3.1","start":3,"end":3,"heading":"Tractate LV. Chapter XIII. 1–5","excerpt":"5. “[Jesus] knowing that the Father has given all things into His hands.” And therefore also the traitor himself: for if He had him not in His hands, He certainly could not use him as He wished. Accordingly, the traitor had been already betrayed to Him whom he sought to betray; and he carried out his evil purpose in betraying Him in such a way, that good he knew not of was the issue in regard to Him who was betrayed. For the Lord knew what He was doing for His friends, and patiently made use of His enemies: and thus had the Father given all things into His hands, both the evil for present use, and the good for the final issue. “Knowing also that He has come from God, and is going to God:” neither quitting God when He came from Him, nor us when He returned.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lvi.html","locus":"55.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/55/#iii.lvi-p19"},{"id":"augustine.JHN.13.4-5.1","start":4,"end":5,"heading":"Tractate LV. Chapter XIII. 1–5","excerpt":"6. Knowing, then, these things, “He riseth from supper, and layeth aside His garments; and took a towel, and girded Himself. After that He poureth water into a basin, and began to wash the disciples’ feet, and to wipe them with the towel wherewith He was girded.” We ought, dearly beloved, carefully to mark the meaning of the evangelist; because that, when about to speak of the pre-eminent humility of the Lord, it was his desire first to commend His majesty. It is in reference to this that he says, “Jesus knowing that the Father had given all things into His hands, and that He has come from God, and is going to God.” It is He, therefore, into whose hands the Father had given all things, who now washes, not the disciples’ hands, but their feet: and it was just while knowing that He had come from God, and was proceeding to God, that He discharged the office of a servant, not of God the Lord, but of man. And this also is referred to by the prefatory notice he has been pleased to make of His betrayer, who was now come as such, and was not unknown to Him; that the greatness of His humility should be still further enhanced by the fact that He did not esteem it beneath His dignity to wash also the feet of one whose hands He already foresaw to be steeped in wickedness.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lvi.html","locus":"55.6","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/55/#iii.lvi-p20"},{"id":"augustine.JHN.13.4-5.2","start":4,"end":5,"heading":"Tractate LV. Chapter XIII. 1–5","excerpt":"7. But why should we wonder that He rose from supper, and laid aside His garments, who, being in the form of God, made Himself of no reputation? And why should we wonder, if He girded Himself with a towel, who took upon Him the form of a servant, and was found in the likeness of a man? Why wonder, if He poured water into a basin wherewith to wash His disciples’ feet, who poured His blood upon the earth to wash away the filth of their sins? Why wonder, if with the towel wherewith He was girded He wiped the feet He had washed, who with the very flesh that clothed Him laid a firm pathway for the footsteps of His evangelists? In order, indeed, to gird Himself with the towel, He laid aside the garments He wore; but when He emptied Himself [of His divine glory] in order to assume the form of a servant, He laid not down what He had, but assumed that which He had not before. When about to be crucified, He was indeed stripped of His garments, and when dead was wrapped in linen clothes: and all that suffering of His is our purification. When, therefore, about to suffer the last extremities [of humiliation,] He here illustrated beforehand its friendly compliances; not only to those for whom He was about to endure death, but to him also who had resolved on betraying Him to death. Because so great is the beneficence of human humility, that even the Divine Majesty was pleased to commend it by His own example; for proud man would have perished eternally, had he not been found by the lowly God. For the Son of man came to seek and to save that which was lost. And as he was lost by imitating the pride of the deceiver, let him now, when found, imitate the Redeemer’s humility.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lvi.html","locus":"55.7","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 13:4–5","href":"/jhn/13/#v4-catena"}],"inFull":"/works/augustine/55/#iii.lvi-p21"},{"id":"augustine.JHN.13.6.1","start":6,"end":6,"heading":"Tractate LVI. Chapter XIII. 6–10","excerpt":"1. When the Lord was washing the disciples’ feet, “He cometh to Simon Peter; and Peter saith unto Him, Lord, dost Thou wash my feet?” For who would not be filled with fear at having his feet washed by the Son of God? Although, therefore, it was a piece of the greatest audacity for the servant to contradict his Lord, the creature his God; yet Peter preferred doing this to the suffering of his feet to be washed by his Lord and God. Nor ought we to think that Peter was one amongst others who so expressed their fear and refusal, seeing that others before him had suffered it to be done to themselves with cheerfulness and equanimity. For it is easier so to understand the words of the Gospel, because that, after saying, “He began to wash the disciples’ feet, and to wipe them with the towel wherewith He was girded,” it is then added, “Then cometh He to Simon Peter,” as if He had already washed the feet of some, and after them had now come to the first of them all. For who can fail to know that the most blessed Peter was the first of the apostles? But we are not so to understand it, that it was after some others that He came to him; but that He began with him. When, therefore, He began to wash the disciples’ feet, He came to him with whom He began, namely, to Peter; and then Peter took fright at what any one of them might have been frightened, and said, “Lord, dost Thou wash my feet?” What is implied in this “Thou”? and what in “my”? These are subjects for thought rather than for speech; lest perchance any adequate conception the soul may have formed of such words may fail of explanation in the utterance.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lvii.html","locus":"56.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/56/#iii.lvii-p3"},{"id":"augustine.JHN.13.7-9.1","start":7,"end":9,"heading":"Tractate LVI. Chapter XIII. 6–10","excerpt":"2. But “Jesus answered and said unto him, What I do thou knowest not now, but thou shalt know hereafter.” And not even yet, terrified as he was by the sublimity of the Lord’s action, does he allow it to be done, while ignorant of its purpose; but is unwilling to see, unable to endure, that Christ should thus humble Himself to his very feet. “Thou shalt never,” he says, “wash my feet.” What is this “never” [in æternum]? I will never endure, never suffer, never permit it: that is, a thing is not done “in æternum” which is never done. Then the Saviour, to terrify His reluctant patient with the danger of his own salvation, says, “If I wash thee not, thou shalt have no part with me.” He speaks in this way, “If I wash thee not,” when He was referring only to his feet; just as it is customary to say, You are trampling on me, when it is only the foot that is trampled on. And now the other, in a perturbation of love and fear, and more frightened at the thought that Christ should be withheld from him, than even to see Him humbled at his feet, exclaims, “Lord, not my feet only, but also my hands and my head.” Since this, indeed, is Thy threat, that my bodily members must be washed by Thee, not only do I no longer withhold the lowest, but I lay the foremost also at Thy disposal. Deny me not having a part with Thee, and I deny Thee not any part of my body to be washed.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lvii.html","locus":"56.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/56/#iii.lvii-p5"},{"id":"augustine.JHN.13.10.1","start":10,"end":10,"heading":"Tractate LVI. Chapter XIII. 6–10","excerpt":"3. “Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit.” Some one perhaps may be aroused at this, and say: Nay, but if he is every whit clean, what need has He even to wash his feet? But the Lord knew what He was saying, even though our weakness reach not into His secret purposes. Nevertheless, so far as He is pleased to instruct and teach us out of His law, up to the little measure of my apprehension, I would also, with His help, make some answer bearing on the depths of this question: and, first of all, I shall have no difficulty in showing that there is no self-contradiction in the manner of expression. For who may not say, as here, with the greatest propriety, He is all clean, except his feet?—although he would speak with greater elegance were he to say, He is all clean, save his feet; which is equivalent in meaning. Thus, then, doth the Lord say, “He needeth not save to wash his feet, but is all clean.” All, that is, except, or save his feet, which he still needs to wash.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lvii.html","locus":"56.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/56/#iii.lvii-p6"},{"id":"augustine.JHN.13.10-11.1","start":10,"end":11,"heading":"Tractate LVIII. Chapter XIII. 10–15.","excerpt":"1. We have already, beloved, as the Lord was pleased to enable us, expounded to you those words of the Gospel, where the Lord, in washing His disciples’ feet, says, “He that is once washed needeth not save to wash his feet, but is clean every whit.” Let us now look at what follows. “And ye,” He says, “are clean, but not all.” And to remove the need of inquiry on our part, the evangelist has himself explained its meaning, by adding: “For He knew who it was that should betray Him; therefore said He, Ye are not all clean.” Can anything be clearer? Let us therefore pass to what follows.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lix.html","locus":"58.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/58/#iii.lix-p3"},{"id":"augustine.JHN.13.12.1","start":12,"end":12,"heading":"Tractate LVIII. Chapter XIII. 10–15.","excerpt":"2. “So, after He had washed their feet, and had taken His garments, and was set down again, He said unto them, Know ye what I have done to you?” Now it is that the blessed Peter gets that promise fulfilled: for he had been put off when, in the midst of his trembling and asserting, “Thou shalt never wash my feet,” he received the answer, “What I do, thou knowest not now, but thou shalt know hereafter” (vers. 7, 8). Here, then, is that very hereafter; it is now time to tell what was a little ago deferred. Accordingly, the Lord, mindful of His foregoing promise to make him understand an act of His so unexpected, so wonderful, so frightening, and, but for His own still more terrifying rejoinder, impossible to be permitted, that the Master not only of themselves, but of angels, and the Lord not only of them, but of all things, should wash the feet of His own disciples and servants: having then promised to let him know the meaning of so important an act, when He said, “Thou shalt know afterwards,” begins now to show them what it was that He did.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lix.html","locus":"58.2","cites":[{"at":405,"text":"vers. 7, 8","label":"John 13:7–8","href":"/jhn/13/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/58/#iii.lix-p4"},{"id":"augustine.JHN.13.13.1","start":13,"end":13,"heading":"Tractate LVIII. Chapter XIII. 10–15.","excerpt":"3. “Ye call me,” He says, “Master and Lord: and ye say well; for so I am.” “Ye say well,” for ye only say the truth; I am indeed what ye say. There is a precept laid on man: “Let not thine own mouth praise thee, but the mouth of thy neighbor.” For self-pleasing is a perilous thing for one who has to be on his guard against falling into pride. But He who is over all things, however much He commend Himself, cannot exalt Himself above His actual dignity: nor can God be rightly termed arrogant. For it is to our advantage to know Him, not to His; nor can any one know Him, unless that self-knowing One make Himself known. If He, then, by abstaining from self-commendation, wish, as it were, to avoid arrogance, He will deny us the power of knowing Him. And no one surely would blame Him for calling Himself Master, even though believing Him to be nothing more than a man; seeing He only makes profession of what even men themselves in the various arts profess to such an extent, without any charge of arrogance, that they are termed professors. But to call Himself also the Lord of His disciples,—of men who, in an earthly sense, were themselves also free-born,—who would tolerate it in a man? But it is God that speaks. Here no elation is possible to loftiness so great, no lie to the truth: the profit is ours to be the subjects of such loftiness, the servants of the truth. That He calls Himself Lord is no imperfection on His side, but a benefit on ours. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lix.html","locus":"58.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 13:13–14","href":"/jhn/13/#v13-catena"}],"inFull":"/works/augustine/58/#iii.lix-p5"},{"id":"augustine.JHN.13.14-15.1","start":14,"end":15,"heading":"Tractate LVIII. Chapter XIII. 10–15.","excerpt":"4. “If I, then,” He says, “your Lord and Master, have washed your feet, ye also ought to wash one another’s feet. For I have given you an example, that ye should do as I have done to you.” This, blessed Peter, is what thou didst not know when thou wert not allowing it to be done. This is what He promised to let thee know afterwards, when thy Master and thy Lord terrified thee into submission, and washed thy feet. We have learned, brethren, humility from the Highest; let us, as humble, do to one another what He, the Highest, did in His humility. Great is the commendation we have here of humility: and brethren do this to one another in turn, even in the visible act itself, when they treat one another with hospitality; for the practice of such humility is generally prevalent, and finds expression in the very deed that makes it discernible. And hence the apostle, when he would commend the well-deserving widow, says, “If she is hospitable, if she has washed the saints’ feet.” And wherever such is not the practice among the saints, what they do not with the hand they do in heart, if they are of the number of those who are addressed in the hymn of the three blessed men, “O ye holy and humble of heart, bless ye the Lord.” But it is far better, and beyond all dispute more accordant with the truth, that it should also be done with the hands; nor should the Christian think it beneath him to do what was done by Christ. For when the body is bent at a brother’s feet, the feeling of such humility is either awakened in the heart itself, or is strengthened if already present.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lix.html","locus":"58.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/58/#iii.lix-p13"},{"id":"augustine.JHN.13.14-15.2","start":14,"end":15,"heading":"Tractate LVIII. Chapter XIII. 10–15.","excerpt":"5. But apart from this moral understanding of the passage, we remember that the way in which we commended to your attention the grandeur of this act of the Lord’s, was that, in washing the feet of disciples who were already washed and clean, the Lord instituted a sign, to the end that, on account of the human feelings that occupy us on earth, however far we may have advanced in our apprehension of righteousness, we might know that we are not exempt from sin; which He thereafter washes away by interceding for us, when we pray the Father, who is in heaven, to forgive us our debts, as we also forgive our debtors. What connection, then, can such an understanding of the passage have with that which He afterwards gave Himself, when He explained the reason of His act in the words, “If I then, your Lord and Master, have washed your feet, ye also ought to wash one another’s feet. For I have given you an example, that ye should do as I have done to you”? Can we say that even a brother may cleanse a brother from the contracted stain of wrongdoing? Yea, verily, we know that of this also we were admonished in the profound significance of this work of the Lord’s, that we should confess our faults one to another, and pray for one another, even as Christ also maketh intercession for us. Let us listen to the Apostle James, who states this precept with the greatest clearness when he says, “Confess your faults one to another, and pray one for another.” For of this also the Lord gave us the example. For if He who neither has, nor had, nor will have any sin, prays for our sins, how much more ought we to pray for one another’s in turn! ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lix.html","locus":"58.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/58/#iii.lix-p16"},{"id":"augustine.JHN.13.16-18.1","start":16,"end":18,"heading":"Tractate LIX. Chapter XIII. 16–20.","excerpt":"1. We have just heard in the holy Gospel the Lord speaking, and saying, “Verily, verily, I say unto you, The servant is not greater than his lord, nor the apostle [he that is sent] greater than he that sent him: if ye know these things, blessed shall ye be if ye do them.” He said this, therefore, because He had washed the disciples’ feet, as the Master of humility both by word and example. But we shall be able, with His help, to handle what is in need of more elaborate handling, if we linger not at what is perfectly clear. Accordingly, after uttering these words, the Lord added, “I speak not of you all: I know whom I have chosen: but, that the Scripture may be fulfilled, He that eateth bread with me, shall lift up his heel upon me.” And what is this, but that he shall trample upon me? We know of whom He speaks: it is Judas, that betrayer of His, who is referred to. He had not therefore chosen the person whom, by these words, He setteth utterly apart from His chosen ones. When I say then, He continues, “Blessed shall ye be if ye do them, I speak not of you all:” there is one among you who will not be blessed, and who will not do these things. “I know whom I have chosen.” Whom, but those who shall be blessed in the doing of what has been commanded and shown as needful to be done, by Him who alone can make them blessed? The traitor Judas, He says, is not one of those that have been chosen. What, then, is meant by what He says in another place, “Have I not chosen you twelve, and one of you is a devil?” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lx.html","locus":"59.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 13:16–18","href":"/jhn/13/#v16-catena"}],"inFull":"/works/augustine/59/#iii.lx-p3"},{"id":"augustine.JHN.13.20.1","start":20,"end":20,"heading":"Tractate LIX. Chapter XIII. 16–20.","excerpt":"2. He then proceeds to say: “Verily, verily, I say unto you, He that receiveth whomsoever I send, receiveth me; and he that receiveth me, receiveth Him that sent me.” Did He mean us to understand that there is as little distance between one sent by Him, and Himself, as there is between Himself and God the Father? If we take it in this way, I know not what measurements of distance (which may God forbid!) we shall be adopting, in the Arian fashion. For they, when they hear or read these words of the Gospel, have immediate recourse to their dogmatic measurements, whereby they ascend not to life, but fall headlong into death. For they straightway say: The Son’s messenger stands at the same relative distance from the Son, as expressed in the words, “He that receiveth whomsoever I send, receiveth me,” as that in which the Son Himself stands from the Father, when He said, “He that receiveth me, receiveth Him that sent me.” But if thou sayest so, thou forgettest, heretic, thy measurements. For if, because of these words of the Lord, thou puttest the Son at as great a distance from the Father as the messenger [apostle] from the Son, where dost thou purpose to place the Holy Spirit? Has it escaped thee, that ye are wont to place Him after the Son? He will therefore come in between the messenger and the Son; and much greater, then, will be the distance between the Son and His messenger, than between the Father and His Son. Or perhaps, to preserve that distinction between the Son and His messenger, and between the Father and His Son, at their equality of distance, will the Holy Spirit be equal to the Son? But as little will ye allow this. And where, then, do ye think of placing Him, if ye place the Son as far beneath the Father, as ye place the messenger beneath the Son? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lx.html","locus":"59.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/59/#iii.lx-p7"},{"id":"augustine.JHN.13.20.2","start":20,"end":20,"heading":"Tractate LIX. Chapter XIII. 16–20.","excerpt":"3. But now that the heretical slander has been disposed of, in what sense are we to understand these words of the Lord: “He that receiveth whomsoever I send, receiveth me; and he that receiveth me, receiveth Him that sent me”? For if we were inclined to understand the words, “He that receiveth me, receiveth Him that sent me,” as expressing the oneness in nature of the Father and the Son; the sequence from the similar arrangement of words in the other clause, “He that receiveth whomsoever I send, receiveth me,” would be the unity in nature of the Son and His messenger. And there might, indeed, be no impropriety in so understanding it, seeing that a twofold substance belongeth to the strong man, who hath rejoiced to run the race; for the Word was made flesh, that is, God became man. And accordingly He might be supposed to have said, “He that receiveth whomsoever I send, receiveth me,” with reference to His human nature; “and he that receiveth me” as God, “receiveth Him that sent me.” But in so speaking, He was not commending the unity of nature, but the authority of the Sender in Him who is sent. Let every one, therefore, so receive Him that is sent, that in His person he may give heed to Him who sent Him. If, then, thou lookest for Christ in Peter, thou wilt find the disciple’s instructor; and if thou lookest for the Father in the Son, thou wilt find the Begetter of the Only-begotten: and so in Him who is sent, thou art not mistaken in receiving the Sender. What follows in the Gospel cannot be compressed within the shortness of the time remaining. And therefore, dearly beloved, let what has been said, if thought sufficient, be received in a healthful way, as pasture for the holy sheep; and if it is somewhat scanty, let it be ruminated over with ardent desire for more.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lx.html","locus":"59.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/59/#iii.lx-p9"},{"id":"augustine.JHN.13.21.1","start":21,"end":21,"heading":"Tractate LX. Chapter XIII. 21.","excerpt":"1. It is no light question, brethren, that meets us in the Gospel of the blessed John, when he says: “When Jesus had thus said, He was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me.” Was it for this reason that Jesus was troubled, not in flesh, but in spirit, that He was now about to say, “One of you shall betray me”? Did this occur then for the first time to His mind, or was it at that moment suddenly revealed to Him for the first time, and so troubled Him by the startling novelty of so great a calamity? Was it not a little before that He was using these words, “He that eateth bread with me will lift up his heel against me”? And had He not also, previously to that, said, “And ye are clean, but not all”? where the evangelist added, “For He knew who should betray Him:” to whom also on a still earlier occasion He had pointed in the words, “Have not I chosen you twelve, and one of you is a devil?” Why is it, then, that He “was now troubled in spirit,” when “He testified, and said, Verily, verily, I say unto you, that one of you shall betray me”? Was it because now He had so to mark him out, that he should no longer remain concealed among the rest, but be separated from the others, that therefore “He was troubled in spirit”? Or was it because now the traitor himself was on the eve of departing to bring those Jews to whom he was to betray the Lord, that He was troubled by the imminency of His passion, the closeness of the danger, and the swooping hand of the traitor, whose resolution was foreknown? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxi.html","locus":"60.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/60/#iii.lxi-p3"},{"id":"augustine.JHN.13.21.2","start":21,"end":21,"heading":"Tractate LX. Chapter XIII. 21.","excerpt":"4. But says some one: Ought the mind of the Christian to be troubled even at the prospect of death? For what comes of those words of the apostle, that he had a desire to depart, and to be with Christ, if the object of his desire can thus trouble him when it comes? Our answer to this would be easy, indeed, in the case of those who also term gladness itself a perturbation [of the mind]. For what if the trouble he thus feels arises entirely from his rejoicing at the prospect of death? But such a feeling, they say, ought to be termed gladness, and not rejoicing. And what is that, but just to alter the name, while the feeling experienced is the same? But let us for our part confine our attention to the Sacred Scriptures, and with the Lord’s help seek rather such a solution of this question as will be in harmony with them; and then, seeing it is written, “When He had thus said, He was troubled in spirit,” we will not say that it was joy that disturbed Him; lest His own words should convince us of the contrary when He says, “My soul is sorrowful, even unto death.” It is some such feeling that is here also to be understood, when, as His betrayer was now on the very point of departing alone, and straightway returning along with his associates, “Jesus was troubled in spirit.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxi.html","locus":"60.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/60/#iii.lxi-p13"},{"id":"augustine.JHN.13.21.3","start":21,"end":21,"heading":"Tractate LXI. Chapter XIII. 21–26.","excerpt":"2. “Jesus,” therefore, “was troubled in spirit, and testified, and said: Verily, verily, I say unto you, that one of you shall betray me.” “One of you,” in number, not in merit; in appearance, not in reality; in bodily commingling, not by any spiritual tie; a companion by fleshly juxtaposition, not in any unity of the heart; and therefore not one who is of you, but one who is to go forth from you. For how else can this “one of you” be true, of which the Lord so testified, and said, if that is true which the writer of this very Gospel says in his Epistle, “They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us”? Judas, therefore was not of them; for, had he been of them, he would have continued with them. What, then, do the words “One of you shall betray me” mean, but that one is going out from you who shall betray me? Just as he also, who said, “If they had been of us, they would no doubt have continued with us,” had said before, “They went out from us.” And thus it is true in both senses, “of us,” and “not of us;” in one respect “of us,” and in another “not of us;” “of us” in respect to sacramental communion, but “not of us” in respect to the criminal conduct that belongs exclusively to themselves.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxii.html","locus":"61.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/61/#iii.lxii-p4"},{"id":"augustine.JHN.13.22.1","start":22,"end":22,"heading":"Tractate LXI. Chapter XIII. 21–26.","excerpt":"3. “Then the disciples looked one on another, doubting of whom He spake.” For while they were imbued with a reverential love to their Master, they were none the less affected by human infirmity in their feelings towards each other. Each one’s own conscience was known to himself; but as he was ignorant of his neighbor’s, each one’s self-assurance was such that each was uncertain of all the others, and all the others were uncertain of that one.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxii.html","locus":"61.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/61/#iii.lxii-p6"},{"id":"augustine.JHN.13.23.1","start":23,"end":23,"heading":"Tractate LXI. Chapter XIII. 21–26.","excerpt":"4. “Now there was leaning on Jesus’ bosom, one of His disciples, whom Jesus loved.” What he meant by saying “in His bosom,” he tells us a little further on, where he says, “on the breast of Jesus.” It was that very John whose Gospel is before us, as he afterwards expressly declares. For it was a custom with those who have supplied us with the sacred writings, that when any of them was relating the divine history, and came to something affecting himself, he spoke as if it were about another; and gave himself a place in the line of his narrative becoming one who was the recorder of public events, and not as one who made himself the subject of his preaching. Saint Matthew acted also in this way, when, in coming in the course of his narrative to himself, he says, “He saw a publican named Matthew, sitting at the receipt of custom, and saith unto him, Follow me.” He does not say, He saw me, and said to me. So also acted the blessed Moses, writing all the history about himself as if it concerned another, and saying, “The Lord said unto Moses.” Less habitually was this done by the Apostle Paul, not however in any history which undertakes to explain the course of public events, but in his own epistles. At all events, he speaks thus of himself: “I knew a man in Christ fourteen years ago, (whether in the body, or whether out of the body, I cannot tell: God knoweth;) such an one caught up into the third heaven.” And so, when the blessed evangelist also says here, not, I was leaning on Jesus’ bosom, but, “There was leaning one of the disciples,” let us recognize a custom of our author’s, rather than fall into any wonder on the subject. For what loss is there to the truth, when the facts themselves are told us, and all boastfulness of language is in a measure avoided? For thus at least did he relate that which most signally pertained to his praise.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxii.html","locus":"61.4","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 5:15","href":"/jhn/5/#v15-catena"},{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 13:25","href":"/jhn/13/#v25-catena"}],"inFull":"/works/augustine/61/#iii.lxii-p7"},{"id":"augustine.JHN.13.25-26.1","start":25,"end":26,"heading":"Tractate LXI. Chapter XIII. 21–26.","excerpt":"6. “Simon Peter therefore beckons, and says to him.” The expression is noteworthy, as indicating that something was said not by any sound of words, but by merely beckoning with the head. “He beckons, and says;” that is, his beckoning is his speech. For if one is said to speak in his thoughts, as Scripture saith, “They said [reasoned] with themselves;” how much more may he do so by beckoning, which expresses outwardly by some sort of signs what had previously been conceived within! What, then, did his beckoning mean? What else but that which follows? “Who is it of whom He speaks?” Such was the language of Peter’s beckoning; for it was by no vocal sounds, but by bodily gestures, that he spake. “He then, having leaned back on Jesus’ breast,”—surely the very bosom of His breast this, the secret place of wisdom!—“saith unto Him, Lord, who is it? Jesus answered, He it is to whom I shall give a piece of bread, when I have dipped it. And when He had dipped the bread, he gave it to Judas Iscariot, the son of Simon. And after the bread, Satan entered into him.” The traitor was disclosed, the coverts of darkness were revealed. What he got was good, but to his own hurt he received it, because, evil himself, in an evil spirit he received what was good. But we have much to say about that dipped bread which was presented to the false-hearted disciple, and about that which follows; and for these we shall require more time than remains to us now at the close of this discourse.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxii.html","locus":"61.6","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 13:23–24","href":"/jhn/13/#v23-catena"}],"inFull":"/works/augustine/61/#iii.lxii-p13"},{"id":"augustine.JHN.13.26-27.1","start":26,"end":27,"heading":"Tractate LXII. Chapter XIII. 26–31.","excerpt":"1. I Know, dearly beloved, that some may be moved, as the godly to inquire into the meaning of, and the ungodly to find fault with, the statement, that it was after the Lord had given the bread, that had been dipped, to His betrayer that Satan entered into him. For so it is written: “And when He had dipped the bread, He gave it to Judas Iscariot, the Son of Simon. And after the bread, then entered Satan into him.” For they say, Was this the worth of Christ’s bread, given from Christ’s own table, that after it Satan should enter into His disciple? And the answer we give them is, that thereby we are taught rather how much we need to beware of receiving what is good in a sinful spirit. For the point of special importance is, not the thing that is received, but the person that receives it; and not the character of the thing that is given, but of him to whom it is given. For even good things are hurtful, and evil things are beneficial, according to the character of the recipients. “Sin,” says the apostle, “that it might appear sin, wrought death to me by that which is good.” Thus, you see, evil is brought about by the good, so long as that which is good is wrongly received. It is he also that says: “Lest I should be exalted unduly through the greatness of my revelations, there was given to me a thorn in my flesh, the messenger of Satan to buffet me. For which thing I besought the Lord thrice, that He would take it away from me; and He said unto me, My grace is sufficient for thee: for strength is made perfect in weakness.” And here, you see, good was brought about by that which was evil, when the evil was received in a good spirit. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxiii.html","locus":"62.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/62/#iii.lxiii-p3"},{"id":"augustine.JHN.13.27.1","start":27,"end":27,"heading":"Tractate LXII. Chapter XIII. 26–31.","excerpt":"4. But still, possessed as Judas now was, not by the Lord, but by the devil, and now that the bread had entered the belly, and an enemy the soul of this man of ingratitude: still, I say, there was this enormous wickedness, already conceived in his heart, waiting to be wrought out to its full issue, for which the damnable desire had always preceded. Accordingly, when the Lord, the living Bread, had given this bread to the dead, and in giving it had revealed the betrayer of the Bread, He said, “What thou doest, do quickly.” He did not command the crime, but foretold evil to Judas, and good to us. For what could be worse for Judas, or what could be better for us, than the delivering up of Christ,—a deed done by him to his own destruction, but done, apart from him, in our behalf? “What thou doest, do quickly.” Oh that word of One whose wish was to be ready rather than to be angry! That word! expressing not so much the punishment of the traitor as the reward awaiting the Redeemer! For He said, “What thou doest, do quickly,” not as wrathfully looking to the destruction of the trust-betrayer, but in His own haste to accomplish the salvation of the faithful; for He was delivered for our offences, and He loved the Church, and gave Himself for it. And as the apostle also says of himself: “Who loved me, and gave Himself for me.” Had not, then, Christ given Himself, no one could have given Him up. What is there in Judas’ conduct but sin? For in delivering up Christ he had no thought of our salvation, for which Christ was really delivered, but thought only of his money gain, and found the loss of his soul. He got the wages he wished, but had also given him, against his wish, the wages he merited. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxiii.html","locus":"62.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/62/#iii.lxiii-p11"},{"id":"augustine.JHN.13.28-29.1","start":28,"end":29,"heading":"Tractate LXII. Chapter XIII. 26–31.","excerpt":"5. “Now no one of those at the table knew for what intent He spake this unto him. For some of them thought, because Judas had the money-bag, that Jesus said unto him, Buy those things which we have need of against the feast; or, that he should give something to the poor.” The Lord, therefore, had also a money-box, where He kept the offerings of believers, and distributed to the necessities of His own, and to others who were in need. It was then that the custom of having church-money was first introduced, so that thereby we might understand that His precept about taking no thought for the morrow was not a command that no money should be kept by His saints, but that God should not be served for any such end, and that the doing of what is right should not be held in abeyance through the fear of want. For the apostle also has this foresight for the future, when he says: “If any believer hath widows, let him give them enough, that the church may not be burdened, that it may have enough for them that are widows indeed.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxiii.html","locus":"62.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/62/#iii.lxiii-p15"},{"id":"augustine.JHN.13.30-31.1","start":30,"end":31,"heading":"Tractate LXII. Chapter XIII. 26–31.","excerpt":"6. “He then, having received the morsel of bread, went immediately out: and it was night.” And he that went out was himself the night. “Therefore when” the night “was gone out, Jesus said, Now is the Son of man glorified.” The day therefore uttered speech unto the day, that is, Christ did so to His faithful disciples, that they might hear and love Him as His followers; and the night showed knowledge unto the night, that is, Judas did so to the unbelieving Jews, that they might come as His persecutors, and make Him their prisoner. But now, in considering these words of the Lord, which were addressed to the godly, before His arrest by the ungodly, special attention on the part of the hearer is required; and therefore it will be more becoming in the preacher, instead of hurriedly considering them now, to defer them till a future occasion.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxiii.html","locus":"62.6","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/62/#iii.lxiii-p18"},{"id":"augustine.JHN.13.31.1","start":31,"end":31,"heading":"Tractate LXIII. Chapter XIII. 31–32.","excerpt":"2. What is it, then, that the Lord says, after that Judas went out, to do quickly what he purposed doing, namely, betraying the Lord? What says the day when the night had gone out? What says the Redeemer when the seller had departed? “Now,” He says, “is the Son of man glorified.” Why “now”? It was not, was it, merely that His betrayer was gone out, and that those were at hand who were to seize and slay Him? Is it thus that He “is now glorified,” to wit, that His deeper humiliation is approaching; that over Him are impending both bonds, and judgment, and condemnation, and mocking, and crucifixion, and death? Is this glorification, or rather humiliation? Even when He was working miracles, does not this very John say of Him, “The Spirit was not yet given, because that Jesus was not yet glorified”? Even then, therefore, when He was raising the dead, He was not yet glorified; and is He glorified now, when drawing near in His own person unto death? He was not yet glorified when acting as God, and is He glorified in going to suffer as man? It would be strange if it were this that God, the great Master, signified and taught in such words. We must ascend higher to unveil the words of the Highest, who reveals Himself somewhat that we may find Him, and anon hides Himself that we may seek Him, and so press on step by step, as it were, from discoveries already made to those that still await us. I get here a sight of something that prefigures a great reality. Judas went out, and Jesus is glorified; the son of perdition went out, and the Son of man is glorified. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxiv.html","locus":"63.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/63/#iii.lxiv-p8"},{"id":"augustine.JHN.13.31-32.1","start":31,"end":32,"heading":"Tractate LXIII. Chapter XIII. 31–32.","excerpt":"3. But after saying, “Now is the Son of man glorified,” He added, “and God is glorified in Him.” For this is itself the glorifying of the Son of man, that God should be glorified in Him. For if He is not glorified in Himself, but God in Him, then it is He whom God glorifies in Himself. And just as if to give them this explanation, He furthers adds: “If God is glorified in Him, God shall also glorify Him in Himself.” That is, “If God is glorified in Him,” because He came not to do His own will, but the will of Him that sent Him; “and God shall glorify Him in Himself,” in such wise that the human nature, in which He is the Son of man, and which was so assumed by the eternal Word, should also be endowed with an eternal immortality. “And,” He says, “He shall straightway glorify Him;” predicting, to wit, by such an asseveration, His own resurrection in the immediate future, and not, as it were, ours in the end of the world. For it is this very glorification of which the evangelist had previously said, as I mentioned a little ago, that on this account the Spirit was not yet in their case given in that new way, in which He was yet to be given after the resurrection to those who believed, because that Jesus was not yet glorified: that is, mortality was not yet clothed with immortality, and temporal weakness transformed into eternal strength. This glorification may also be indicated in the words, “Now is the Son of man glorified;” so that the word “now” may be supposed to refer, not to His impending passion, but to His closely succeeding resurrection, as if what was now so near at hand had actually been accomplished. Let this suffice your affection to-day; we shall take up, when the Lord permits us, the words that follow.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxiv.html","locus":"63.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/63/#iii.lxiv-p13"},{"id":"augustine.JHN.13.33.1","start":33,"end":33,"heading":"Tractate LXIV. Chapter XIII. 31–32.","excerpt":"1. It becomes us, dearly beloved, to keep in view the orderly connection of our Lord’s words. For after having previously said, but subsequently to Judas’ departure, and his separation from even the outward communion of the saints, “Now is the Son of man glorified, and God is glorified in Him;”—whether He said so as pointing to His future kingdom, when the wicked shall be separated from the good, or that His resurrection was then to take place, that is, was not to be delayed, like ours, till the end of the world;—and having then added, “If God is glorified in Him, God shall also glorify Him in Himself, and shall straightway glorify Him,” whereby without any ambiguity He testified to the immediate fulfillment of His own resurrection; He proceeded to say, “Little children, yet a little while I am with you.” To keep them, therefore, from thinking that God was to glorify Him in such a way that He would never again be joined with them in earthly intercourse, He said, “Yet a little while I am with you:” as if He had said, Straightway indeed I shall be glorified in my resurrection; and yet I am not straightway to ascend into heaven, but “yet a little while I am with you.” For, as we find it written in the Acts of the Apostles, He spent forty days with them after His resurrection, going in and out, and eating and drinking: not indeed that He had any experience of hunger and thirst, but even by such evidences confirmed the reality of His flesh, which no longer needed, but still possessed the power, to eat and to drink. Was it, then, these forty days He had in view when He said, “Yet a little while I am with you,” or something else? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxv.html","locus":"64.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 13:33","href":"/jhn/13/#v33-catena"}],"inFull":"/works/augustine/64/#iii.lxv-p3"},{"id":"augustine.JHN.13.33.2","start":33,"end":33,"heading":"Tractate LXIV. Chapter XIII. 31–32.","excerpt":"2. There is also another form of His divine presence unknown to mortal senses, of which He likewise says, “Lo, I am with you alway, even to the end of the world.” This, at least, is not the same as “yet a little while I am with you;” for it is not a little while until the end of the world. Or if even this is so (for time flies, and a thousand years are in God’s sight as one day, or as a watch in the night,) yet we cannot believe that He intended any such meaning on this occasion, especially as He went on to say, “Ye shall seek me, and as I said unto the Jews, Whither I go, ye cannot come.” That is to say, after this little while that I am with you, “ye shall seek me, and whither I go, ye cannot come.” Is it after the end of the world that, whither He goes, they will not be able to come? And where, then, is the place of which He is going to say a little after in this same discourse, “Father, I will that they also be with me where I am”? It was not then of that presence of His with His own which He is maintaining with them till the end of the world that He now spake, when He said, “Yet a little while I am with you;” but either of that state of mortal infirmity in which He dwelt with them till His passion, or of that bodily presence which He was to maintain with them up till His ascension. Whichever of these any one prefers, he can do so without being at variance with the faith.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxv.html","locus":"64.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 13:33","href":"/jhn/13/#v33-catena"}],"inFull":"/works/augustine/64/#iii.lxv-p5"},{"id":"augustine.JHN.13.33.3","start":33,"end":33,"heading":"Tractate LXIV. Chapter XIII. 31–32.","excerpt":"3. That no one, however, may deem that sense inconsistent with the true one, in which we say that the Lord may have meant the communion of mortal flesh which He held with the disciples till His passion, when He said, “Yet a little while I am with you;” let those words also of His after His resurrection, as found in another evangelist, be taken into consideration, when He said, “These are the words which I spake unto you, while I was yet with you:” as if then He was no longer with them, even at the very time that they were standing by, seeing, touching, and talking with Him. What does He mean, then, by saying, “while I was yet with you,” but, while I was yet in that state of mortal flesh wherein ye still remain? For then, indeed, He had been raised again in the same flesh; but He was no longer associated with them in the same mortality. And accordingly, as on that occasion, when now clothed in fleshly immortality, He said with truth, “while I was yet with you,” to which we can attach no other meaning than, while I was yet with you in fleshly mortality; so here also, without any absurdity, we may understand His words, “Yet a little while I am with you,” as if He had said, Yet a little while I am mortal like yourselves. Let us look, then, at the words that follow.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxv.html","locus":"64.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/64/#iii.lxv-p9"},{"id":"augustine.JHN.13.33.4","start":33,"end":33,"heading":"Tractate LXIV. Chapter XIII. 31–32.","excerpt":"4. “Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so say I to you now.” That is, ye cannot come now. But when He said so to the Jews, He did not add the “now.” The former, therefore, were not able at that time to come where He was going, but they were so afterwards; because He says so a little afterwards in the plainest terms to the Apostle Peter. For, on the latter inquiring, “Lord, whither goest Thou?” He replied to him, “Whither I go thou canst not follow me now; but thou shalt follow me afterwards” (ver. 36). But what it means is not to be carelessly passed over. For whither was it that the disciples could not then follow the Lord, but were able afterwards? If we say, to death, what time can be discovered when any one of the sons of men will find it impossible to die; since such, in this perishable body, is the lot of man, that therein life is not a whit easier than death? They were not, therefore, at that time less able to follow the Lord to death, but they were less able to follow Him to the life which is deathless. For thither it was the Lord was going, that, rising from the dead, He should die no more, and death should no more have dominion over Him. For as the Lord was about to die for righteousness’ sake, how could they have followed Him now, who were as yet unripe for the ordeal of martyrdom? Or, with the Lord about to enter the fleshly immortality, how could they have followed Him now, when, even though ready to die, they would have no resurrection till the end of the world? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxv.html","locus":"64.4","cites":[{"at":540,"text":"ver. 36","label":"John 13:36","href":"/jhn/13/#v36","status":"detected"}],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 13:33","href":"/jhn/13/#v33-catena"}],"inFull":"/works/augustine/64/#iii.lxv-p11"},{"id":"augustine.JHN.13.34.1","start":34,"end":34,"heading":"Tractate LXV. Chapter XIII. 34, 35.","excerpt":"1. The Lord Jesus declares that He is giving His disciples a new commandment, that they should love one another. “A new commandment,” He says, “I give unto you, that ye love one another.” But was not this already commanded in the ancient law of God, where it is written, “Thou shalt love thy neighbor as thyself”? Why, then, is it called a new one by the Lord, when it is proved to be so old? Is it on this account a new commandment, because He hath divested us of the old, and clothed us with the new man? For it is not indeed every kind of love that renews him that listens to it, or rather yields it obedience, but that love regarding which the Lord, in order to distinguish it from all carnal affection, added, “as I have loved you.” For husbands and wives love one another, and parents and children, and all other human relationships that bind men together: to say nothing of the blame-worthy and damnable love which is mutually felt by adulterers and adulteresses, by fornicators and prostitutes, and all others who are knit together by no human relationship, but by the mischievous depravity of human life. Christ, therefore, hath given us a new commandment, that we should love one another, as He also hath loved us. This is the love that renews us, making us new men, heirs of the New Testament, singers of the new song. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxvi.html","locus":"65.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/65/#iii.lxvi-p3"},{"id":"augustine.JHN.13.34.2","start":34,"end":34,"heading":"Tractate LXV. Chapter XIII. 34, 35.","excerpt":"2. Think not then, my brethren, that when the Lord says, “A new commandment I give unto you, that ye love one another,” there is any overlooking of that greater commandment, which requires us to love the Lord our God with all our heart, and with all our soul, and with all our mind; for along with this seeming oversight, the words “that ye love one another” appear also as if they had no reference to that second commandment, which says, “Thou shalt love thy neighbor as thyself.” For “on these two commandments,” He says, “hang all the law and the prophets.” But both commandments may be found in each of these by those who have good understanding. For, on the one hand, he that loveth God cannot despise His commandment to love his neighbor; and on the other, he who in a holy and spiritual way loveth his neighbor, what doth he love in him but God? That is the love, distinguished from all mundane love, which the Lord specially characterized, when He added, “as I have loved you.” For what was it but God that He loved in us? Not because we had Him, but in order that we might have Him; and that He may lead us on, as I said a little ago, where God is all in all. It is in this way, also, that the physician is properly said to love the sick; and what is it he loves in them but their health, which at all events he desires to recall; not their sickness, which he comes to remove? Let us, then, also so love one another, that, as far as possible, we may by the solicitude of our love be winning one another to have God within us. And this love is bestowed on us by Him who said, “As I have loved you, that ye also love one another.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxvi.html","locus":"65.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/65/#iii.lxvi-p11"},{"id":"augustine.JHN.13.35.1","start":35,"end":35,"heading":"Tractate LXV. Chapter XIII. 34, 35.","excerpt":"3. “By this,” He adds, “Shall all men know that ye are my disciples, if ye have love one to another:” as if He said, Other gifts of mine are possessed in common with you by those who are not mine,—not only nature, life, perception, reason, and that safety which is equally the privilege of men and beasts; but also languages, sacraments, prophecy, knowledge, faith, the bestowing of their goods upon the poor, and the giving of their body to the flames: but because destitute of charity, they only tinkle like cymbals; they are nothing, and by nothing are they profited. It is not, then, by such gifts of mine, however good, which may be alike possessed by those who are not my disciples, but “by this it is that all men shall know that ye are my disciples, that ye have love one to another.” O thou spouse of Christ, fair amongst women! O thou who ascendest in whiteness, leaning upon thy Beloved! for by His light thou art made dazzling to whiteness, by His assistance thou art preserved from falling. How well becoming thee are the words in that Song of Songs, which is, as it were, thy bridal chant, “That there is love in thy delights”! This it is that suffers not thy soul to perish with the ungodly; it is this that judges thy cause, and is strong as death, and is present in thy delights. How wonderful is the character of that death, which was all but swallowed up in penal sufferings, had it not been over and above absorbed in delights! But here this discourse must now be closed; for we must make a new commencement in dealing with the words that follow.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxvi.html","locus":"65.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 13:35","href":"/jhn/13/#v35-catena"}],"inFull":"/works/augustine/65/#iii.lxvi-p13"},{"id":"augustine.JHN.13.36-37.1","start":36,"end":37,"heading":"Tractate LXVI. Chapter XIII. 36–38.","excerpt":"1. While the Lord Jesus was commending to the disciples that holy love wherewith they should love one another, “Simon Peter saith unto Him, Lord, whither goest Thou?” So, at all events, said the disciple to his Master, the servant to his Lord, as one who was prepared to follow. Just as for the same reason the Lord, who read in his mind the purpose of such a question, made him this reply: “Whither I go, thou canst not follow me now;” as if He said, In reference to the object of thy asking, thou canst not now. He does not say, Thou canst not; but “Thou canst not now.” He intimated delay, without depriving of hope; and that same hope, which He took not away, but rather bestowed, in His next words He confirmed, by proceeding to say, “Thou shalt follow me afterwards.” Why such haste, Peter? The Rock (petra) has not yet solidified thee by His Spirit. Be not lifted up with presumption, “Thou canst not now;” be not cast now into despair, “Thou shalt follow afterwards.” But what does he say to this? “Why cannot I follow Thee now? I will lay down my life for Thy sake.” He saw what was the kind of desire in his mind; but what the measure of his strength, he saw not. The weak man boasted of his willingness, but the Physician had an eye on the state of his health; the one promised, the Other foreknew: the ignorant was bold; He that foreknew all, condescended to teach. How much had Peter taken upon himself, by looking only at what he wished, and having no knowledge of what he was able! ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxvii.html","locus":"66.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 13:36–38","href":"/jhn/13/#v36-catena"}],"inFull":"/works/augustine/66/#iii.lxvii-p3"},{"id":"augustine.JHN.13.38.1","start":38,"end":38,"heading":"Tractate LXVI. Chapter XIII. 36–38.","excerpt":"2. Or was it that the Apostle Peter, as some with a perverse kind of favor strive to excuse him, did not deny Christ, because, when questioned by the maid, he replied that he did not know the man, as the other evangelists more expressly affirm? As if, indeed, he that denies the man Christ does not deny Christ; and so denies Him in respect of what He became on our account, that the nature He had given us might not be lost. Whoever, therefore, acknowledges Christ as God, and disowns Him as man, Christ died not for him; for as man it was that Christ died. He who disowns Christ as man, finds no reconciliation to God by the Mediator. For there is one God, and one Mediator between God and men, the man Christ Jesus. He that denies Christ as man is not justified: for as by the disobedience of one man, many were made sinners; so also by the obedience of one man shall many be made righteous. He that denies Christ as man, shall not rise again into the resurrection of life; for by man is death, and by man is also the resurrection of the dead: for as in Adam all die, even so in Christ shall all be made alive. And by what means is He the Head of the Church, but by His manhood, because the Word was made flesh, that is, God, the Only-begotten of God the Father, became man. And how then can one be in the body of Christ who denies the man Christ? Or how can one be a member who disowns the Head? But why linger over a multitude of reasons when the Lord Himself undoes all the windings of human argumentation? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxvii.html","locus":"66.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 13:38","href":"/jhn/13/#v38-catena"}],"inFull":"/works/augustine/66/#iii.lxvii-p4"}]},{"work_id":"catena","author":"Thomas Aquinas","short_name":"Aquinas","author_dates":"1225-1274","tradition":"Medieval Catholic","era":"Middle Ages","died":1274,"title":"Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers. Vol. IV, Part 1: St. John","edition_short":"Oxford: John Henry Parker, 1841-45","author_url":"/commentators/aquinas/","divisions":"verse","work_url":"/works/catena/","entries":[{"id":"catena.JHN.13.1.1","start":1,"end":1,"heading":"Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.","excerpt":"Theophyl. Our Lord being about to depart out of this life, shews His great care for His disciples: Now before the feast of the Passover, when Jesus knew that His hour was come that He should depart out of this world unto the Father, having loved His own which were in the world, He loved them unto the end. Bede. The Jews had many feasts, but the principal one was the passover; and therefore it is particularly said, Before the feast of the passover. Pascha is not a Greek word, as some think, but Hebrew: though there is remarkable agreement of the two languages in it. The Greek word to suffer being pascha has been thought to mean passion, as being derived from the above word. But in Hebrew, pascha is a passing over; the feast deriving its name from the passing of the people of God over the Red Sea into Egypt. All was now to take place in reality, of which that passover was the type. Christ was led as a lamb to the slaughter; whose blood sprinkled upon our door-posts, i. whose sign of the cross marked on our foreheads, delivers us from the dominion of this world, as from Egyptian bondage. And we perform a most wholesome journey or pass-over, when we pass over from the devil to Christ, from this unstable world to His sure kingdom. In this way the Evangelist seems to interpret the word: When Jesus knew that His hour was come when He should passover out of this world unto the Father. This is the pascha, this the passing over.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.1.2","start":1,"end":1,"heading":"Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.","excerpt":"Chrys. He did not know then for the first time: He had known long before. By His departure He means His death. Being so near leaving His disciples, He shews the more love for them: Having loved His own which were in the world, He loved them unto the end; i. He left nothing undone which one who greatly loved should do. He reserved this for the last, that their love might be increased by it, and to prepare them by such consolation for the trials that were coming. His own He calls them, in the sense of intimacy. The word was used in another sense in the beginning of the Gospel: His received Him not. It follows, which were in the world: for those were dead who were His own, such as Abraham, Isaac, and Jacob, who were not in the world. These then, His own which were in the world, He loved all along, and at the last manifested His love in completeness: He loved them unto the end.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 70, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxii.html#iv.lxxii-p10","status":"detected","href":"/jhn/13/#v1-chrysostom","ref":"John 13:1–2"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.1-2.1","start":1,"end":2,"heading":"Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.","excerpt":"Aug. He loved them unto the end, i. that they themselves too might pass out of this world\", by love, unto Him their head. For what is unto the end, but unto Christ? For Christ is the end of the law for righteousness to every one that believeth. But these words may be understood after a human sort, to mean that Christ loved His own up to His death. But God forbid that He should end His love by death, who is not ended by death: except indeed we understand it thus: He loved His own unto death: i. His love for them led Him to death. And supper having been made, i. having been got ready, and laid on the table before them; not having been consumed and finished: for it was during supper that He rose, and washed His disciples' feet; as after this He sat at table again, and gave the sop to the traitor. What follows: The devil having now put it into the heart of Judas Iscariot, Simon son, to betray Him, refers to a secret suggestion, not made to the ear, but to the mind; the suggestions of the devil being part of our own thoughts. Judas then had already conceived, through diabolical instigation, the intention of betraying his Master. The Evangelist inserts this as if in astonishment: our Lord being about to wash the feet of the very person who had resolved to betray Him. It shews the great wickedness too of the traitor, that even the partaking of the same table, which is a check to the worst of men, did not stop him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 55","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.3.1","start":3,"end":3,"heading":"Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God ;","excerpt":"Aug. The Evangelist being about to relate so great 'an instance of our Lord's humility, reminds us first of His lofty nature: knowing that the Father had given all things into His hand, not excepting the traitor. Greg. He knew that He had even His persecutors in His hand that He might convert them from malice to love of Him. Origen. The Father hath given all things into His hands; i. into His power; for His hands hold all things or to Him, for His work; My Father worketh hitherto, and work. Had given all things into His hand. What is given Him is the salvation of the believers. Think not of this. giving up in a human way. It signifies His honour for, and agreement with, the Father. For as the Father hath given up all things to Him, so hath He given up all things to the that He did not usurp His greatness. For usurpers do not condescend, for fear of losing what they have irregularly got. Aug. Since the Father had given all things into His hands, He washed not His disciples' hands indeed, but their feet and since He knew that He came from God, and went to God, He performed the work not of God and Lord, but of a man and servant.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 55","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lvi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.4-5.1","start":4,"end":5,"heading":"He riseth from supper, and laid aside his gar- ments; and took a towel, and girded himself.","excerpt":"Chrys. It was a thing worthy of Him, Who came from God, and went to God, to trample upon all pride; He riseth from supper, and laid aside His garment, and took a towel, and girded Himself. After that He poureth water into a bason, and began to wash His disciples' feet, and to wipe them with the towel wherewith He was girded. See what humility He shews, not only in washing their feet, but in other things. For it was not before, but after they had sat down, that He rose; and He not only washed them, but laid aside His garments, and girded Himself with a towel, and filled a bason; He did not order others to do all this, but did it Himself, teaching us that we should be willing and ready to do such things.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 70","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.4-5.2","start":4,"end":5,"heading":"He riseth from supper, and laid aside his gar- ments; and took a towel, and girded himself.","excerpt":"Aug. He laid aside His garments, when, being in the form of God, He emptied Himself; He girded Himself with a towel, took upon Him the form of a servant; He poured water into a bason, out of which He washed His disciples' feet. He shed His blood on the earth, with which He washed away the filth of their sins; He wiped them with the towel wherewith He was girded; with the flesh wherewith He was clothed, He established the steps of the Evangelists; He laid aside His garments, to gird Himself with the towel; that He might take upon Him the form of a servant, He emptied Himself, not laying aside indeed what He had, but assuming what He had not. Before He was crucified, He was stripped of His garments, and when dead was wound up in linen clothes: the whole of His passion is our cleansing.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 55, section 7","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lvi.html#iii.lvi-p21","status":"detected","href":"/jhn/13/#v4-augustine","ref":"John 13:4–5"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.5.1","start":5,"end":5,"heading":"After that he poureth water into a bason, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded.","excerpt":"Origen. Mystically, dinner is the first meal, taken early in the spiritual day, and adapted to those who have just entered upon this day. Supper is the last meal, and is set before those who are farther advanced. According to another sense, dinner is the understanding of the Old Testament, the supper the understanding the mysteries hid in the New. Yet even they who sup with Jesus, who partake of the final meal, need a certain washing, not indeed of the top parts of their body, i. the soul, but its lower parts and extremities, which cleave necessarily to earth. It is, And began to wash; for He did not finish' His washing till afterwards. The feet of the Apostles were defiled now: All of ye shall be offended because of Me this night. But afterwards He cleansed them, so that they needed no more cleansing.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.6.1","start":6,"end":6,"heading":"Then cometh he to Simon Peter : and Peter said unto him, Lord, dost thou wash my feet?","excerpt":"Origen. As a physician, who has many sick under his care, begins with those who want his attention most; so Christ, in washing His disciples' feet, begins with the most unclean, and so comes at last to Peter, who needed the washing less than any: Then cometh He to Simon Peter. Peter resisted being washed, perhaps because his feet were nearly clean: And Peter said unto Him, Lord, dost Thou wash my feet? Aug. What is the meaning of Thou and my Theophyl. It is plain that our Lord did not wash Peter first, but none other of the disciples would have attempted to be washed before him. Chrys. Some one will ask why none of them prevented Him, except Peter, this being a sign not of want of love, but of reverence. The reason seems to be, that He washed the traitor first, and came next to Peter, and that the other disciples were checked by the reply to Peter. Any of the rest would have said what Peter did, had his turn come first. Origen. Or thus: All the rest put out their feet, certain that so great a one would not want to wash them without reason: but Peter, looking only to the thing itself, and seeing nothing beyond it, refused out of reverence to let his feet be washed. He often appears in Scripture as hasty in putting forth his own ideas of what is right and expedient.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.6-8.1","start":6,"end":8,"heading":"Then cometh he to Simon Peter : and Peter said unto him, Lord, dost thou wash my feet?","excerpt":"Origen. This is an instance, that a man may say a thing with a good intention, and yet ignorantly to His hurt. Peter, ignorant of our Lord's deep meaning, at first, as if in doubt, says mildly, Lord, dost Thou wash my feet? and then, Thou shalt never wash my feet; which was in reality to cut himself off from having a part with Jesus. Whence he not only blames our Lord for washing the disciples feet, but also his for giving their feet to be washed. As Peter then did not see his own good, our Lord did not allow His wish to be fulfilled: Jesus answered and said unto him, If I wash thee not, thou hast no part with Me.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.7.1","start":7,"end":7,"heading":"Jesus answered and said unto him, What I do thou knowest not now ; but thou shalt know hereafter.","excerpt":"Aug. Or thus: We must not suppose that Peter was afraid and refused, when the others had willingly and gladly submitted to the washing. Our Lord did not go through the others first, and to the first of the Apostles afterwards; (for who is ignorant that the most blessed Peter was the first of all the Apostles?) but began with him: and Peter being the first to whom He came, was afraid; as indeed any of the others would have been. Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter. i. How useful a lesson of humility it teaches thee, and directly this virtue leads to God.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 56","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.7-8.1","start":7,"end":8,"heading":"Jesus answered and said unto him, What I do thou knowest not now ; but thou shalt know hereafter.","excerpt":"Origen. Or our Lord insinuates that this is a mystery. By washing and wiping, He made beautiful the feet of those who were to preach glad Is. tidings, and to walk on that way of which He tells them, I am the way. Jesus laid aside His garments that He might make their clean feet still cleaner, or that He might receive the uncleanness of their feet unto His own body, by the towel with which alone He was girded: for He hath borne our griefs. Observe too, He chose for washing His disciples' feet the very time that the devil had put it into the heart of Judas to betray Him, and the dispensation for mankind was about to take place. Before this the time was not come for washing their feet. And who would have washed their feet in the interval between this and the Passion? During the Passion, there was no other Jesus to do it. And after it the Holy Ghost came upon them, by which time they should already have had their feet washed. This mystery, our Lord says to Peter, is too great for thee to understand now, but thou shalt know it hereafter when thou art enlightened. He did not refuse, because our Lord's act was above his understanding, but he could not bear to see Him bending at his feet: Peter saith unto Him, Thou shalt not wash my feet for ever; i. I will never suffer it: not for ever is the same as never.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.7-8.2","start":7,"end":8,"heading":"Jesus answered and said unto him, What I do thou knowest not now ; but thou shalt know hereafter.","excerpt":"Aug. If I wash thee not, He says, 'though it was only his feet that He was going to wash, just as we say, Thou treadest on me; though it is only our foot that is trodden on. Origen. Let those who refuse to allegorize these and like passages, say how it is probable that he who out of reverence for Jesus said, Thou shalt never wash my feet, would have had no part with the Son of God; as if not having his feet washed was a deadly wickedness. Wherefore it is our feet, i. the affections of our mind, that are to be given up to Jesus to be washed, that our feet may be beautiful; especially if we emulate higher gifts, and wish to be numbered with those who preach glad tidings. Chrys. He does not say on what account He performs this act of washing, but only threatens him. For Peter was not persuaded by the first answer: Thou shalt know hereafter: he did not say, Teach me then that I may submit. But when he was threatened with separation from Christ, then he submitted.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.8-10.1","start":8,"end":10,"heading":"Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.","excerpt":"Origen. This saying we may use against those who ' make hasty and indiscreet resolutions. By shewing them, that if they adhere to these, they will have no part with Jesus, we disengage them from such resolves; even though they may have bound themselves by oath. Aug. But he, agitated by fear and love, dreaded more the being denied Christ, than the seeing Him at His feet: Simon Peter saith unto Him, Lord, not my feet only, but also my hands and my head. Origen. Jesus was unwilling to wash hands, and despised what was said of Him in this respect: Thy disciples not their hands when they eat bread. And He did not wish the head to be submerged, in which was apparent the image and glory of the Father; it was enough for Him that the feet were given Him to wash: Jesus answered and said, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 56","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.10.1","start":10,"end":10,"heading":"Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.","excerpt":"Aug. Or, the disciples when washed had only to have their feet washed; because while man lives in this world, he contracts himself with earth, by means of his human affections, which are as it were his feet. Or thus: When He calls them clean, you must not suppose that they were delivered from sin before the victim was offered. He means cleanness in respect of knowledge; for they were now delivered from Jewish error.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.10-11.1","start":10,"end":11,"heading":"Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.","excerpt":"Aug. Clean all except the feet. The whole of a man is washed in baptism, not excepting his feet; but living in the world afterwards, we tread upon the earth. Those human affections then, without which we cannot live in this world, are, as it were, our feet, which connect us with human things, so that if we say we have no sin, we deceive ourselves. But if we confess our sins, He who washed the disciples' feet, forgives us our sins even down to our feet, wherewith we hold our converse with earth. Origen. It was impossible that the lowest.. parts and extremities of a soul should escape defilement, even in one perfect as far as man can be; and many, even after baptism, are covered up to their head with the dust of wickedness; but the real disciples of Christ only need washing for their feet. Aug. From what is here said, we understand that Peter was already baptized. Indeed that baptized by His disciples, shews that His disciples must have been baptized, either with John's baptism, or, which is more probable, Christ's. He baptized by means of baptized servants; for He did not refuse the ministry of baptizing, Who had the humility to wash feet. Aug. And ye are clean, i. i but not all: what this means the Evangelist immediately explains: For He knew who should betray Him; therefore said He. Ye are not all clean. Origen. Ye are clean, refers to the eleven; but not all, to Judas. He was unclean, first, because he cared not for the poor, but was a thief; secondly, because the devil had put it into his heart to betray Christ. Christ washes their feet after they are clean, shewing that grace goes beyond necessity, according to the text, He that holy, let him be holy still.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 56","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.12.1","start":12,"end":12,"heading":"So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you ?","excerpt":"Aug. Our Lord, mindful of His promise to Peter that he should know the meaning of His act, Thou shalt know hereafter ', now begins to teach him: So after He had washed their feet, and had taken His garments, and was sat down again, He said unto them, Know ye what I have done to you? Origen. Know ye, is either interrogative, to shew the greatness of the act, or imperative, to rouse their minds. Alcuin. Mystically, when at our redemption we were changed by the shedding of His blood, He took again His garments, rising from the grave the third day, and clothed in the same body now immortal, ascended into heaven, and sitteth on the right hand of the Father, from whence He shall come to judge the world.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 58","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.13-14.1","start":13,"end":14,"heading":"Ye call me Master and Lord: and ye say well; for so I am.","excerpt":"Chrys. He speaks now not to Peter alone, but to all: Ye call Me Master and Lord. He accepts their judgment; and to prevent the words being set down merely to favour on their parts, adds, And ye say well, for so I am. Aug. It is enjoined in the Proverbs, Let another man praise thee, and not thine own mouth. For it is dangerous for one to praise himself, who has to beware of pride. But He who is Prov. above all things, howsoever He praise Himself, extolleth not Himself too highly. Nor can God be called arrogant: for that we should know Him is no gain to Him, but to us. Nor can any one know Him, unless He who knows, shews Himself. So that if to avoid arrogance He did not praise Himself, He would be denying us wisdom. But why should the Truth fear arrogance? To His calling Himself Master, no one could object, even were He man only, since professors in different arts call themselves so without presumption. But what free man can bear the title of lord in a man? Yet when God speaks, height cannot exalt itself, truth cannot lie; it is for us to submit to that height, to obey that truth. Wherefore ye say well in that ye call Me Master and Lord, for so I am; but if I were not what ye say, ye would say ill. Origen. They do not say well, Lord, to whom it shall be said, Depart from Me, ye that work iniquity. But the Apostles say well, Master and Lord, for wickedness had not dominion over them, but the Word of God. If then I your Lord and Master have washed your feet, ye also ought to wash one another's feet.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 58, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lix.html#iii.lix-p5","status":"detected","href":"/jhn/13/#v13-augustine","ref":"John 13:13"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.13-14.2","start":13,"end":14,"heading":"Ye call me Master and Lord: and ye say well; for so I am.","excerpt":"Origen. Or thus: This spiritual washing of the feet is done primarily by Jesus Himself, secondarily by His disciples, in that He said to them, Ye ought to wash one another feet. Jesus washed the feet of His disciples as their Master, of His servants as their Lord. But the object of the master is to make His disciples as Himself; and our Saviour beyond all other masters and lords, wished His disciples to be as their Master and Lord, not having the spirit of bondage, but the spirit of adoption, whereby they cry, Abba, Father. So then before they become masters and lords, they need the washing of the feet, being as yet insufficient disciples, and savouring of the spirit of bondage. But when they have attained to the state of master and lord, they then are able to imitate their Master, and to wash the disciples' feet by their doctrine.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.14.1","start":14,"end":14,"heading":"If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet.","excerpt":"Aug. This is, blessed Peter, what thou wast ignorant of; this thou wert told that thou shouldest know afterwards. Origen. But it is not necessary for one who wishes to do all the xxxii. commandments of Jesus, literally to perform the act of washing feet. This is merely a matter of custom; and the custom is now generally dropped. Aug. This act is done ll' literally by many, when they receive one another in hospitality. For it is unquestionably better that it should be done with the hands, and that the Christian disdain not to do what Christ did. For when the body is bent at the feet of a brother, the feeling of humility is made to rise in the heart, or, if it be there already, is confirmed. But besides this moral meaning, is not a brother able to change a brother from the pollution of sin? Let us confess our faults one to another, forgive one another's faults, pray for one another's faults. In this way we shall wash one another's feet.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 58","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lix.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 58","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.15.1","start":15,"end":15,"heading":"For I have given you an example, that ye should do as I have done to you.","excerpt":"Chrys. He shews us the greater, that we may do the less. For He was Lord, but we, if we do it, do it to our For I have given you an example, that ye should do as I have done to you.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.16-17.1","start":16,"end":17,"heading":"Verily, verily, I say unto you, The servant is not greater than his lord : neither he that is sent greater than he that sent him.","excerpt":"Chrys. He continues to urge them to wash one another's feet; Verily, verily, I say unto you, The servant is not greater than his lord, neither He that is sent greater than He that sent Him; as if to say, If I do it, much more ought you. Theophyl. This was a necessary admonition to the Apostles, some of whom were about to rise higher, others to lower degrees of eminence. That none might exult over another, He changes the hearts of all. Bede. To know what is good, and not to do it, tendeth not to happiness, but to condemnation; as James saith, To him that knoweth to do good, and doeth it not, to him it is sin. Wherefore He adds, If ye know these things, happy are ye if do them. Chrys. For all know, but all do not do. He then rebukes the traitor, not openly, but covertly: I speak not of you all.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.16-18.1","start":16,"end":18,"heading":"Verily, verily, I say unto you, The servant is not greater than his lord : neither he that is sent greater than he that sent him.","excerpt":"Aug. As if to say, There is one among you who will not be blessed, nor doeth these things. know whom I have chosen. Whom, but those who shall be happy by doing His commandments? Judas therefore was not chosen. But if so, why does He say in another place, Have not I chosen you twelve? Because Judas Was chosen for that for which he was necessary, but not for that happiness of which He says, Happy are ye, if ye do them Origen. Or thus: speak not of you all, does not refer to, Happy are ye if ye do them. For of Judas, or any other person, it may be said, Happy is he if he do them. The words refer to the sentence above, The servant is not greater than his lord, neither He that is sent greater than He that sent Him. For Judas, being a servant of sin, was not a servant of the Divine Word; nor an Apostle, when the devil had entered into him. Our Lord knew those who were His, and did not know who were not His, and therefore says, not, I know all present, but, know whom have chosen, i. I know My Elect.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 59, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lx.html#iii.lx-p3","status":"detected","href":"/jhn/13/#v16-augustine","ref":"John 13:16–18"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.18.1","start":18,"end":18,"heading":"I speak not of you all: I know whom I have chosen: but that the Scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.","excerpt":"Chrys. Then, that He might not sadden them all, He adds, But that the Scripture must be fulfilled, He that eateth bread with Me, hath lifted up his heel against Me: shewing that He knew who the traitor was, an intimation that would surely have checked him, if any thing would. He does not say, shall betray Me, but, shall lift up his heel against Me, alluding to his deceit and secret plotting.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 71","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.18-20.1","start":18,"end":20,"heading":"I speak not of you all: I know whom I have chosen: but that the Scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.","excerpt":"Chrys. He that eateth bread with Me; i. who was fed by Me, who partook of My table. So that if injured ever by our servants or inferiors, we need not be offended. Judas had received infinite benefits, and yet thus requited his Benefactor. Aug. They then who were chosen ate the Lord; he ate the bread of the Lord, to injure the Lord; they ate life, he damnation; for he thai eateth unworthily, eateth damnation to himself. Now I tell you before it come, that when it is come, ye may believe that I am He, i. of whom that Scripture foretold. Origen. That ye may believe, is not said, as if the Apostles did not believe already, but is equivalent to saying, Do as ye believe, and persevere in your belief, seeking for no occasion of falling away. For besides the evidences the disciples had already seen, they had now that of the fulfilment of prophecy. Chrys. As the disciples were about to and to suffer many things, He consoles them by promising His own assistance and that of others; His own, when He says, Happy are ye if ye do them; that of others, in what follows, Verily, verily, I say unto you, He that receiveth whomsoever I send, receiveth Me; and he that receiveth Me receiveth Him that sent Me.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 71, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiii.html#iv.lxxiii-p30","status":"detected","href":"/jhn/13/#v16-chrysostom","ref":"John 13:16–18"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 59","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lx.html","status":"detected","href":null,"ref":null},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 72","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.20.1","start":20,"end":20,"heading":"Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.","excerpt":"Origen. For he th receiveth him whom Jesus sends, receiveth Jesus who is represented by him; and he that receiveth Jesus, receiveth the Father. Therefore he that receiveth whom Jesus sends, receiveth the Father that sent. The words may have this meaning too: He that receiveth whom I send, had attained unto receiving Me: he who receiveth Me not by means of any Apostle, but by My own entrance into his soul, receiveth the Father; so that not only I abide in him, but the Father also. Aug. The Arians, when they hear this passage, appeal immediately to the gradations in their system, that as far as the Apostle is from the Lord, so far is the Son from the Father. But our Lord hath left us no room for doubt on head; for He saith, I and My Father are one. But how shall we understand those words of our Lord, He that receiveth Me, receiveth Him that sent Me? If we take them to mean that the Father and the Son are of one nature, it will seem to follow, when He says, He that receiveth whomsoever I send, receiveth Me, that the Son and an Apostle are of one nature. May not the meaning be, He that receiveth whosoever I send, receiveth Me, i. Me as man: But He that receiveth Me, i. as God, receiveth Him that sent Me. But it is not this unity of nature, which is here put forth, but the authority of the Sender, as represented Him who is sent. In Peter hear Christ, the Master of th disciple, in the Son the Father, the Begotten of the Only Begotten.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 59","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lx.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.21.1","start":21,"end":21,"heading":"When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me.","excerpt":"Chrys. Our Lord after His twofold promise of assistance to the Apostles in their future labours, remembers that the traitor is cut off from both, and is troubled at the thought: When Jesus had thus said, He was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray Me, Aug. This did not come into His mind then for the first time; but He was now about to make the traitor known, and single him out from the rest, and therefore was troubled in spirit. The traitor too was now just about to go forth to execute his purpose. He was troubled at the thought of His Passion being so near at hand, at the dangers to which His faithful followers would be brought at the hand of the traitor, which were even now impending over Him. Our Lord deigned to be troubled also, to shew that false brethren cannot be cut off, even in the most urgent necessity, without the troubling of the Church. He was troubled not in flesh, but in spirit; for on occasion of scandals of this kind, the spirit is troubled, not perversely, but in love, lest in separating the tares, some of the wheat too be plucked up with them. But whether He was troubled by pity for perishing Judas, or, by the near approach of His own death, He was troubled not through weakness of mind, but power: He was not troubled because any thing compelled Him, but He troubled Himself, as was said above. And in that He was troubled, He consoles the weak members of His body, i. His Church, that they may not think themselves reprobate, should they be troubled at.. the approach of death.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 72","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiv.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 61","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.21-22.1","start":21,"end":22,"heading":"When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me.","excerpt":"... For if every Saint lives, acts, and suffers in the spirit, how much more is this true of Jesus, the Rewarder of Saints. Aug. Away then with the reasonings of Stoics, who deny that perturbation of mind can come upon a wise man; who, as they take vanity for truth, so make their healthy state of mind insensibility. It is good that the mind of the Christian may be perturbed, not by misery, but by pity. One of you, He saith, i. one in specie respect of number, not of merit, in appearance not in virtue. As He did not mention Him by name, all began to fear: Then the disciples looked one on another doubting of whom He spake; not conscious of any evil in themselves, A and yet trusting to Christ's words, more than to their own thoughts.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 60","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxi.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.23-24.1","start":23,"end":24,"heading":"Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved.","excerpt":"Origen. I think this has Orig: a peculiar meaning, viz. that John was admitted to a know ledge of the more secret mysteries of the Word. Chrys. chrys. Whom Jesus loved. This John says to shew his own innocence, and also why it was that Peter beckoned to him, inasmuch as he was not Peter's superior: Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake. Peter had been just reproved, and therefore, checking the customary vehemence of his love, he did not speak himself now, but made John speak for him. He always appears in Scripture as zealous, and an intimate friend of John's. Aug. Observe too his mode of Aug. speaking, which was not by word, but by beckoning; ' Beckoned and spake, i. spake by beckoning. If even thoughts speak, as when it is said, They spake among themselves, much more may beckonings, which are a kind of outward expression of our thoughts.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 72","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiv.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 61, section 6","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxii.html#iii.lxii-p13","status":"detected","href":"/jhn/13/#v25-augustine","ref":"John 13:25–26"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.25.1","start":25,"end":25,"heading":"He then lying on Jesus' breast saith unto him, Lord, who is it ?","excerpt":"Chrys. While all were trembling, and not excepting even Peter, their head, John, as the beloved disciple, lay upon Jesus' breast. He then lying on Jesus' breast saith unto Him, Lord, who is it? Aug. This is John, whose Aug. Gospel this is, as he afterwards declares. It is the custom ' of the sacred writers, when they come to any thing relating to themselves, to speak of themselves, as if they were speaking of another. For if the thing itself is related correctly, what does truth lose by the omission of boasting on the writer's part?","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 72, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiv.html#iv.lxxiv-p12","status":"detected","href":"/jhn/13/#v21-chrysostom","ref":"John 13:21–22"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 61, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxii.html#iii.lxii-p7","status":"detected","href":"/jhn/13/#v23-augustine","ref":"John 13:23"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.25-26.1","start":25,"end":26,"heading":"He then lying on Jesus' breast saith unto him, Lord, who is it ?","excerpt":"Origen. Or, at first Orig. he beckoned, and then not content with beckoning, spake: Who is it of whom he speaks? He then lying on Jesus' breast, saith unto Him, Lord, Aug. who is it? Aug. On Jesus' breast; the same as in Jesus\" lx bosom. Or, he lay first in Jesus' bosom, and then ascended higher, and lay upon His breast; as if, had he remained lying in His bosom, and not ascended to lie on His breast, our Lord would not have told him what Peter wanted to know. By his lying at last on Jesus' breast, is expressed that greater and more abundant grace, which made him Jesus' special disciple. Bede. That he lay in the bosom, and upon the breast, was not only an evidence of present non occ. love, but also a sign of the future, viz. of those new and mysterious doctrines which he was afterwards commissioned to reveal to the world. Aug. For by bosom what else is signified but secret? Here is the hollow of the breast, the secret chamber of wisdom. Chrys. But not even then did our Lord expose the traitor by name; Jesus answered, He it is, to whom I shall give a sop when I have dipped it. Such a mode of declaring him, should itself have turned him from his purpose. Even if a partaking of the same table did not shame him, a partaking of the same bread might have. And when He had dipped the sop,. He gave it to Judas Iscariot, the son of Simon.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 124","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.cxxv.html","status":"detected","href":null,"ref":null},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 72","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.27.1","start":27,"end":27,"heading":"And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.","excerpt":"Aug. Not as some careless readers think, that then Judas received singly Christ's body. For our Lord had already distributed the sacraments of His body and blood to all of them, while Judas was there, as Luke relates; and after this He dipped the sop, as John relates, and gave it to the traitor; the dipping of the bread perhaps signifying the deep dye of his sin; for some dipping cannot be washed out again; i. when things are dipped, in order to receive a permanent dye. If however this dipping meant any thing good, he was ungrateful for it, and deserved the damnation which followed him; And after the sop, Satan entered into him. Origen. Observe, that at first Satan did not enter into Judas, but only put it into his heart to betray his Master. But after the bread, he entered into him. Wherefore let us beware, that Satan thrust not any of his flaming darts into our heart; for if he do, he then watches till he gets an entrance there himself. Chrys. So as ne was one tne tne devil did not dare to force an entrance into him; but when he was pointed out, and expelled, then he easily leaped into him. Aug. Or entered into him, that he might have more full possession of him: for he was in him, when he agreed with the Jews to betray Luke, our Lord for a sum of money, according to Luke: Then entered Satan into Judas Iscariot, and he went away, and communed with the chief priests. In this state he came to the supper. But after the sop the devil entered, not to tempt him, as though he were independent, but to possess him as his own.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 62","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxiii.html","status":"detected","href":null,"ref":null},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 62, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxiii.html#iii.lxiii-p7","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.27.2","start":27,"end":27,"heading":"And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.","excerpt":"Aug. But some will say, was his being given up to the devil the effect of his receiving the sop from Christ? To whom we answer, that they may learn here the danger of receiving amiss what is in itself good. If he is reproved who does not discern, i. who does not distinguish, the Lord's body from other food, how is he condemned who, feigning himself a friend, comes an enemy to the Lord's table? Then said Jesus unto him, That thou doest, do quickly. Origen. This may have been said either to Judas, or to Orig. Satan, either to provoke the enemy to the combat, or the traitor to do his part in bringing on that dispensation, which was to save the world; which He wished not to be delayed any longer, but to be as soon as possible matured.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 62","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxiii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.27.3","start":27,"end":27,"heading":"And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.","excerpt":"Origen. Our Lord then said to Judas, That thou doest, do quickly, and the traitor this once obeyed his Master. For having received the sop, he started immediately on his work: He then having received the sop, went immediately out. And indeed he did go out, not only from the house in which he was, but from Jesus altogether. It would seem that Satan, after he had entered into Judas, could not bear to be in the same place with Jesus: for there is no agreement between Jesus and Satan. Nor is it idle enquiring why after he had received the sop, it is not added, that he ate it. Why did not Judas eat the bread, after he received it? Perhaps because, as soon as he had received it, the devil, who had put it into his heart to betray Christ, fearful that the bread, if eaten, might drive out what he had put in, entered into him, so that he went out immediately, before he ate it. And it may be serviceable to remark, that as he who eateth our Lord's bread and drinketh His cup unworthily, eateth and drinketh to his own damnation; so the bread which Jesus gave him was eaten by the rest to their salvation, but by Judas to his damnation, inasmuch as after it the devil entered into him. It follows: And it was night, to shew the impetuosity of Judas, in persisting in spite of the unseasonableness of the.. hour. Origen. The time of night corresponded with the night which overspread the soul of Judas. Greg. By the time of signified the end of the action. Judas went out the night to accomplish his perfidy, for which he was never to be pardoned....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.29.1","start":29,"end":29,"heading":"For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast ; or, that he should give something to the poor.","excerpt":"Aug. He did not however enjoin the act, but foretold it, not from desire for the destruction of the perfidious, but to hasten on the salvation of the faithful. Chrys. That thou doest, do quickly, is not a command, or a recommendation, but a proof, meant to shew too that He was not going to offer any hindrance to His betrayal. Now no man at the table knew for what intent He spake this unto him. It is not easy to see, when the disciples had asked, Who is he, and He had replied, He it is to whom I shall give a sop, how it was that they did not understand Him; unless it was that He spoke too low to be heard; and that John lay upon His breast, when he asked the question, for that very reason, i. that the traitor might not be made known. For had Christ made him known, perhaps Peter would have killed him. So it was then, that none at the table knew what our Lord meant. But why not John? Because he could not conceive how a disciple could fall into such wickedness: he was far from such wickedness himself, and therefore did not suspect it of others. What they thought He meant we are told in what follows: For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast, or, that he should give some\" thing to the poor.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 72, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiv.html#iv.lxxiv-p43","status":"detected","href":"/jhn/13/#v28-chrysostom","ref":"John 13:28"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.29.2","start":29,"end":29,"heading":"For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast ; or, that he should give something to the poor.","excerpt":"Aug. Our Lord then had bags, in which He kept the oblations of the faithful, to supply the wants of His own followers, or the poor. Here is the first institution of ecclesiastical property. Our Lord shews that His commandment not to think of the morrow, does not mean that the Saints should never save money; but that they should not neglect the service of God for it, or let the fear of want tempt them to injustice. Chrys. None of the disciples contributed this money, but it is hinted that it was certain women, who, it is said, ministered to Him of their means. But how was it that He Who forbad scrip, and staff, and money, carried bags for the relief of the poor? It was to shew thee, that even the very poor, those who are crucified to this world, ought to attend to this duty. He did many.. things in order to instruct us in our duty.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 62","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxiii.html","status":"detected","href":null,"ref":null},{"label":"Chrys.","author":"John Chrysostom","where":"Homily 72","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiv.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.31-32.1","start":31,"end":32,"heading":"Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him.","excerpt":"Origen. After the glory of His miracles, and His transfiguration, the next glorifying of the Son of man began, when Judas went out with Satan, who had entered into him; Therefore when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in Him. For it is not the eternal Word, but the glory of the Man born of the seed of David, which is here meant. Christ at His death, in which He glorified God, having spoiled principalities and powers, made a shew of them, openly triumphing over them. And again, Made peace by the blood of His cross, to reconcile all things unto Himself, whether they be things in earth, or things in heaven. Thus the Son of man was glorified, and God glorified in Him; for Christ cannot be glorified, except the Father be glorified with Him. But whoever is glorified, is glorified by some one. By whom then is the Son of man glorified? He tells you; If God be glorified in Him, God shall also glorify Him in Himself, and shall straightway glorify Him. Chrys. i. by Himself, not by any other. And shall straightway glorify Him, i. not at any distant time, but immediately, while He is yet on the very cross shall His glory appear. For the was darkened, rocks were rent, and many bodies of those that slept arose. In this way He restores the drooping spirits of His disciples, and persuades them, instead of sorrowing, to rejoice. thus: The unclean went out: the clean remained with their cleanser. Thus will it be when the tares are separated from the wheat; The righteous shall shine forth as the sun in the kingdom of their Father....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 72, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxiv.html#iv.lxxiv-p64","status":"detected","href":"/jhn/13/#v32-chrysostom","ref":"John 13:32"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.32.1","start":32,"end":32,"heading":"If God be glorified in him, God shall also glorify m in himself, and shall straightway glorify him.","excerpt":"... Our Lord, foreseeing this, said, when Judas went out, as if the tares were now separated, and He left alone with the wheat, the holy Apostles, Now is the Son of man glorified; as if to say, Behold what will take place at My glorifying, at which none of the wicked shall be present, none of the righteous shall perish. He does not say, Now is the glorifying of the Son of man signified; but, Now is the Son of man glorified; as it is not that rock signified Christ, but, That Rock was Christ. Scripture often speaks of the things signifying, as if they were the things signified. But the glorifying of the Son of man, is the glorifying of God in Him; as He adds, And God is glorified in Him, which He proceeds to explain; If God is glorified in Him — for He came not to do His own will, but the will of Him that sent Him — God shall also glorify Him in Himself so that the human nature which was assumed by the eternal Word, shall also be endowed with eternity. And shall straightway glorify Him. He predicts His own resurrection, which was to follow immediately, not at the end of the world, like ours. Thus it is; Now is the Son of man glorified; the now referring not to His approaching Passion, but the resurrection which was immediately to follow it: as if that which was so very soon to be, had already taken place.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.32.2","start":32,"end":32,"heading":"If God be glorified in him, God shall also glorify m in himself, and shall straightway glorify him.","excerpt":"Hilary. That God is glorified in Him, refers to the glory of the body, which glory is the glory of God, in that the body borrows its glory from its association with the Divine nature. Because God is glorified in Him, therefore He will glorify Him in Himself, in that He who reigns in the glory arising from the glory of God, He forthwith passes over into God's glory leaving the dispensation of His manhood, wholly to abide in God. Nor is He silent as to the time: And shall straightway glorify Him. This referring to the glory of His resurrection which was immediately to follow His passion, which He mentions as present, because Judas had now gone out to betray Him; whereas that God would glorify Him in Himself, He reserves for the future. The glory of God was shewn in Him by the miracle of the resurrection; but He will abide in the glory of God when He has left the dispensation of subjection. The sense of these first words, Now is the Son of man glorified, is not doubtful: it is the glory of the flesh which is meant, not that of the Word. But what means the next, And God is glorified in Him? The Son of man is not another Person from the Son of God, John for? fne Word was made flesh. How is God glorified in this Son of man, who is the Son of God? The next clause helps us; If God is glorified in Him, God also will glorify Him in Himself, A man is not glorified in himself, nor, on the hand, does God who is glorified in man, because He receives glory, cease to be God....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.32.3","start":32,"end":32,"heading":"If God be glorified in him, God shall also glorify m in himself, and shall straightway glorify him.","excerpt":"... So the words, God is glorified in Him, either mean that Christ is glorified in the flesh, or that God is glorified in Christ. If God means Christ, it is Christ who is glorified in the flesh; if the Father, then it is the Sacrament of unity, the Father glorified in the Son. Again, God glorifies in Himself God glorified in the Son of man. This overthrows the impious doctrine that Christ is not very God, in verity of nature. For how can that which God glorifies in Himself be out of Himself? He whom the Father glorifies must be confessed to be in His glory, and He who is glorified in the glory of the Father, must be understood to be in the same case with the Father.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.32.4","start":32,"end":32,"heading":"If God be glorified in him, God shall also glorify m in himself, and shall straightway glorify him.","excerpt":"Origen. Or thus: The word glory is here used a different sense from that which some Pagans attach to it, who defined glory to be the collected praises of the many. It is evident that glory in such a sense is a different thing from that mentioned in Exodus, where it is said, that the the knowledge of Him over the whole world, and then was the Son of man glorified in those who knew Him. And of this glory He hath made all who know Him partakers: as saith the Apostle; We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, i. from His glory receive glory. When He was approaching then that dispensation, by which He was to become known to the world, and to be glorified in the glory of those who glorified Him, He says, Now is the Son of man glorified. And because no man knoweth the Father but the Son, and he to whomsoever the reveal Him, and the Son by the dispensation was about to reveal the Father; for this reason He saith, And God is glorified in Him. Or compare this with the text below: He that hath seen Me, hath seen the Father. The Father who begat the Word is seen in the Word, who is God, and the image of the invisible God. But the words may be taken in a larger sense. For as through some the name of God was blasphemed among the Gentiles, so through the saints whose good deeds are seen and acknowledged by the world, the name of the Father in heaven is magnified....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.32.5","start":32,"end":32,"heading":"If God be glorified in him, God shall also glorify m in himself, and shall straightway glorify him.","excerpt":"... But in whom was He so glorified as in Jesus, Who did no sin, neither was guile found in His mouth? Such being the Son, He is glorified, and God is glorified in Him. And if God is glorified in Him, the Father returns Him more than He gave. For the glory of the Son of man, when the Father glorifies Him, far exceeds the Father's glory, when He is glorified in the Son: it being fit that the greater should return the greater glory. And as this, viz. the glorifying of the Son of man, was just about to be accomplished, our Lord adds, And will straightway glorify Him.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.33.1","start":33,"end":33,"heading":"Little children, yet a little while I am with you. Ye shall seek me : and as I said unto the Jews, Whi- ther I go, ye cannot come; so now I say to you.","excerpt":"Aug. After He had said, And shall straightway glorify Him, that they might not think that God was going to glorify Him in such a way, as that He would no longer have any converse with them on earth, He says, Little children, yet a little while I am with you: as if He said, I shall indeed straightway be glorified by My resurrection, but I shall not straightway ascend to heaven. For we read in the Acts of the Apostles, that He was with them forty days after His resurrection. These forty days are what He means by, A little while I am with you. Origen. Little children, He Orig. says; for their souls were yet in infancy. But these little after His death, were made brethren; as before they were little children, they were servants.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 64, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxv.html#iii.lxv-p3","status":"detected","href":"/jhn/13/#v33-augustine","ref":"John 13:33"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.33.2","start":33,"end":33,"heading":"Little children, yet a little while I am with you. Ye shall seek me : and as I said unto the Jews, Whi- ther I go, ye cannot come; so now I say to you.","excerpt":"Aug. It may be Aug. understood too thus: I am as yet in this frail flesh, even ' ye are, until I die and rise again. He was with them after His resurrection, by bodily presence, not by participation of human frailty. These are the words which I spake unto you, while I was yet with you, He says to His disciples after His resurrection; meaning, while I was in mortal flesh, as ye are. He was in the same flesh then with them, but not subject to the same mortality. But there is another Divine Presence unknown to mortal senses, of which He saith, Lo, am with you alway, even unto the end of the world. This is not the presence meant by, A little while am with you; for it is not a little while to the end of the world: or even if it is a little while, because that in the eye of God, a thousand years are as one day, yet what follows shews that it is not what our Lord is here alluding to; for He adds, Whither I go ye cannot follow Me now. At the end of the world they were to follow Him, whither He went; as He saith below; Father, will that they be with Me, where am.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 64, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxv.html#iii.lxv-p5","status":"detected","href":"/jhn/13/#v33-augustine","ref":"John 13:33"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.33.3","start":33,"end":33,"heading":"Little children, yet a little while I am with you. Ye shall seek me : and as I said unto the Jews, Whi- ther I go, ye cannot come; so now I say to you.","excerpt":"Origen. But may there not be a deeper meaning in Orig. the words, yet a little while &c. After a little while He was not with them. In what sense not with them? Not because He was not with them according to the flesh, in that He was taken from them, was brought before Pilate, was crucified, descended into hell: but because they all forsook Him, fulfilling His prophecy: All ye shall be offended because of Me this night. He was not with them, because He only dwells with those who are worthy of Him. But though they thus wandered from Jesus for a little while, it was only for a little while; they soon sought Him again. Peter wept bitterly after his denial of Jesus, and by his tears sought Him: and therefore it follows, Ye shall seek Me, and as I said unto the Jews, whither I go, ye cannot follow Me now. To seek Jesus, is to seek the Word, wisdom, righteousness, truth, all which is Christ. To His disciples therefore who wish to follow Him, not in a bodily sense, as the ignorant think, but in the way He ordains, Whosoever doth not bear his cross, and come after Me, cannot be My disciple. Our Lord saith, Whither I go ye cannot follow Me now. For though they wished to follow the Word, and to confess Him, they were not yet supra strong enough to do so; The Spirit was not yet given to them, because that Jesus was not yet glorified.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.33.4","start":33,"end":33,"heading":"Little children, yet a little while I am with you. Ye shall seek me : and as I said unto the Jews, Whi- ther I go, ye cannot come; so now I say to you.","excerpt":"Aug. Or He means they were not yet fit to follow Him to death for righteousness' sake. For how could they, when they were not ripe for martyrdom? Or how could they follow our Lord to immortality, they who were to die, and not to rise again till the end of the world? Or how could they follow Him to the bosom of the Father, when none could partake of that felicity, but they whose love was perfected? When He told the Jews this, He did not add now. But the disciples, though they could not follow Him then, would be able to do so afterwards, and therefore He adds, So now I say to you.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 64, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxv.html#iii.lxv-p11","status":"detected","href":"/jhn/13/#v33-augustine","ref":"John 13:33"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.34.1","start":34,"end":34,"heading":"A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.","excerpt":"Origen. As if He said, I say it to you, but with the addition of now. The Jews, who He foresaw would die in their sins, would never be able to follow Him; but the disciples were unable onty a Chrys. And therefore He said, little children; for He did not mean to speak to them, as He had to the Jews. Ye cannot follow Me now, He says, in order to rouse the love of His disciples. For the departure of loved friends kindles all our affection, and especially if they are going to a place where we cannot follow them. He purposely too speaks of His death, as a kind of translation, a happy removal to a place, where mortal bodies do not enter. And now He teaches them how to fit themselves to follow i A new commandment I give unto you, that ye love one another. But does not the old law say, Thou shalt love thy neighbour as thyself? Why then does He call it a new commandment? Is it because it strips us of the old man, and puts on us the new? That it renews the hearer, or rather the doer of it? Love does do this; but it is that love which our Lord distinguishes from the carnal affection: As I have loved you, that ye also love one another. Not the love with which men love one another, but that of the children of the Most High God, who would be brethren of His Son, and therefore love one another with that love with which He loved them, and would lead them to the fulfilment of their desires.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.34.2","start":34,"end":34,"heading":"A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.","excerpt":"Chrys. Or, as I have loved you: for My love has not been the payment of something owing to you, but had its beginning on My side. And ye ought in like manner to do one another good, though ye may not owe it. Aug. But do not think that that greater commandment, viz. that we should love the Lord our God, is passed by. For, if we understand the two precepts aright, each is implied in the other. He who loves God cannot despise His commandment that he should love his neighbour; and he who loves his neighbour in a heavenly spiritual way, in the neighbour loves God. That is the love which our Lord distinguishes from all human love, when He adds, As I have loved you. For what did He, in loving us, love, but God in us; not who was in us, but so that He might be? Wherefore let each of us so love the other, as that by this working of love, we make each other the. habitations of God.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.35.1","start":35,"end":35,"heading":"By this shall all men know that ye are my dis- ciples, if ye have love one to another.","excerpt":"Chrys. Passing over the miracles, which they were to perform, He makes love the distinguishing mark of His followers; By this shall all men know that ye are My disciples, if ye have love one to another. This it is that evidences the saint or the disciple, as He calls him. Aug. As if He said, Other gifts are shared with you by those who are not mine; birth, life, sense, reason, and such good things as belong alike to man and brutes; nay, and tongues, sacraments, prophecy, knowledge, faith, bestowing of goods upon the poor, giving the body to be burned: but forasmuch as they have not charity, they are tinkling cymbals, they are nothing: nothing profits them.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 65, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxvi.html#iii.lxvi-p13","status":"detected","href":"/jhn/13/#v35-augustine","ref":"John 13:35"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.36-38.1","start":36,"end":38,"heading":"Simon Peter said unto him, Lord, whither goest thou ? Jesus answered him, Whither T go, thou canst not follow me now; but thou shalt follow me afterwards.","excerpt":"Aug. The disciple asks this, if he were ready to follow. But our Lord saw his heart; Jesus answered him, Whither I go, thou canst not follow Me now; He checks his forwardness, but does not destroy his hope; nay, confirms it; But thou shall follow Me afterwards. Why hastenest thou, Peter? The Rock has not yet established thee with His spirit. Be not lifted up with presumptions, thou canst not now; be not cast down with despair, thou shalt follow Me afterwards. Chrys. Peter, on receiving this answer, does not check his desire, but hastily conceives favourable hopes from it, and having got rid of the fear of betraying our Lord, feels secure, and becomes himself the interrogator, while the rest are silent: Peter said unto Him, Lord, why cannot follow Thee now? will lay down my life for Thy sake. What sayest thou, Peter? He hath said, thou canst not, and thou sayest, thou canst: wherefore thou shalt know by experience, that thy love is nothing, unless thou art enabled from above: Jesus answered him, Wilt thou lay down thy life for My sake?","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 66, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxvii.html#iii.lxvii-p3","status":"detected","href":"/jhn/13/#v36-augustine","ref":"John 13:36–37"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.38.1","start":38,"end":38,"heading":"Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.","excerpt":"Bede. Which sentence may be read in two ways: either as affirming, thou shalt lay down thy life for My sake, but now through fear of the death of the body, thou shalt incur spiritual death: or as mocking; as if He said, Aug. Wilt thou do that for Me, which I have not done yet for thee? Canst thou go before, who canst not come after? Why presumest thou so? Hear what thou art: Verily, verily, say unto thee, The cock shall not crow, till thou hast denied Me thrice. Thou who promisest Me thy death, shall thrice deny thy life. Peter knew his great desire, his strength he knew not: he boasted of his will, while he was yet weak; but the Physician his weakness. Some who perversely favour Peter, excuse him, and say that he did not deny Christ, because when asked by the servant maid, he said he did not know Him, as the other Evangelists witness more expressly. As if to deny the man Christ, was not to deny Christ; yea, that in Christ, which He was made for our sakes, that that which He made us, might not perish. By what is He the Head of the Church, but by His humanity? And how then is he in the body of Christ, who denies the man Christ? But why do I argue so long? Our Lord does not say, The cock shall not crow till thou deniest man, or the Son of man, but till thou deniest Me. What is Me, but that which He was? So then whatever Peter denied, he denied Christ: it is impious to doubt it. Christ said so, and Christ said true: beyond a doubt, Peter denied Christ. Let us not, to defend Peter, accuse Christ....","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 66","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.38.2","start":38,"end":38,"heading":"Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.","excerpt":"... The frailty of Peter himself, acknowledged its sin, when he witnessed by his tears the evil he had done in denying Christ. Nor do we say this, because we have pleasure in blaming the first of the Apostles; but that we may take warning from him, not to be confident of our own strength. Bede. Nevertheless, should any one fall, let the example of Peter save him from despair, and teach him that he can without delay obtain pardon from God. Chrys. It is manifest that our Lord permitted Peter's fall. He might have recalled him to begin with, but as he persisted in his vehemence, though He did not drive him to a denial, He let him go without assistance, that He might learn his own weakness, and not fall into such sin again, when the superintendence of the world had come to him, but that remembering what had happened to him, he might know himself. Aug. That took place in the soul of Peter, which he offered in the body; though differently from what he meant. For before the death and resurrection of our Lord, he both died by his denial, and lived again by his tears.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Chrys.","author":"John Chrysostom","where":"Homily 73, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxxv.html#iv.lxxv-p9","status":"detected","href":"/jhn/13/#v37-chrysostom","ref":"John 13:37"},{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 66, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxvii.html#iii.lxvii-p4","status":"detected","href":"/jhn/13/#v38-augustine","ref":"John 13:38"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.13.38.3","start":38,"end":38,"heading":"Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.","excerpt":"Aug. This speech, The cock shall not crow, occurs all the Evangelists, but not at the same time in all. Matthew., , , and Mark introduce it after they have left the house, in which they were eating; Luke and John before. We may suppose either that the two former are recurring to what had passed, or the two latter anticipating what is coming. Or the great difference not only of the words, but of the subjects which precede the speech, and which excite Peter to the presumption of offering to die, for or with our Lord, may lead us to conclude that he made this offer three times, and that our Lord three times replied, Before the cock crow, thou shalt deny Me thrice.","source_url":"https://archive.org/stream/p2catenaaureacom04thomuoft/p2catenaaureacom04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"Aug.","author":"Augustine of Hippo","where":"Tractate 66","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxvii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null}]},{"work_id":"calvin","author":"John Calvin","short_name":"Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"title":"Commentary on the Gospel According to John","edition_short":"Calvin Translation Society, tr. William Pringle, 1847","author_url":"/commentators/calvin/","divisions":"verse","work_url":"/works/calvin/","entries":[{"id":"calvin.JHN.13.1.1","start":1,"end":1,"heading":"Before the feast of the passover","excerpt":"1. Before the feast of the passover. John intentionally passes by many things which, he knew, had been related by Matthew and others. He undertakes to explain those circumstances which they had left out, one of which was the narrative of the washing of feet. And though he will afterwards explain more clearly for what purpose Christ washed the feet of his disciples, yet, before doing so, he states, in a single word, that the Lord testified, by this visible sign, that the love with which he embraced them was firm and lasting; that, though they were deprived of his presence, they might still be convinced that death itself would not quench this love. This conviction ought now to be fixed also in our hearts.\n\nThe words are, that Christ loved even to the end his own, who were in the world. Why does he employ this circumlocution in describing the Apostles, but in order to inform us that, in consequence of their being engaged, as we are, in a hazardous and difficult warfare, Christ regarded them with so much the greater solicitude? And, therefore, though we think that we are at a distance from Christ, yet we ought to know that he is looking at us; for he loveth his own, who are in the world; for we, have no reason to doubt that he still bears the same affection which he retained at the very moment of his death.\n\nTo remove from this world to the Father. This phrase is worthy of notice; for it refers to the knowledge of Christ, that he knew that his death was a passage to the heavenly kingdom of God. And if, while he was hastening thither, he did not cease to regard his own with his wonted love, there is no reason why we should now think that his affection is changed. Now, since he is the first-born from the dead, this definition of death applies to the whole body of the Church, that it is an opening or passage to go to God, from whom believers are now absent.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.2.1","start":2,"end":2,"heading":"After supper","excerpt":"2. After supper. We shall afterwards take into consideration, at the proper place, the whole of Christ’s design in washing the feet of his disciples, and the advantage to be derived from this narrative. Let us now attend to the connection of the words. The Evangelist says that this was done, while Judas already resolved to betray Christ, not only to show the wonderful patience of Christ, who could endure to wash the feet of such a wicked and detestable traitor; but also that he purposely selected the time when he was near death, for performing what may be regarded as the last act of his life.\n\nThe devil having already put it into the heart of Judas. When the Evangelist says that Judas had been impelled by the devil to form the design of betraying Christ, this tends to show the enormity of the crime; for it was dreadful and most atrocious wickedness, in which the efficacy of Satan was openly displayed. There is no wickedness, indeed, that is perpetrated by men, to which Satan does not excite them, but the more hideous and execrable any crime is, the more ought we to view in it the rage of the devil, who drives about, in all possible directions, men who have been forsaken by God. But though the lust of men is kindled into a fiercer flame by Satan’s fan, still it does not cease to be a furnace; it contains the flame kindled within itself, it receives with avidity the agitation of the fan, so that no excuse is left for wicked men.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.3.1","start":3,"end":3,"heading":"Jesus, knoweth that the Father had given all things into his hands","excerpt":"3. Jesus, knoweth that the Father had given all things into his hands. I am of opinion that this was added for the purpose of informing us whence Christ obtained such a well-regulated composure of mind. It was because, having already obtained a victory over death, he raised his mind to the glorious triumph which was speedily to follow. It usually happens, that men seized with fear are greatly agitated. The Evangelist means, that no agitation of this sort was to be found in Christ, because, though he was to be immediately betrayed by Judas, still he knew that the Father had given all things into his hand. It may be asked, How then was he reduced to such a degree of sadness that he sweat blood? I reply, both were necessary. It was necessary that he should have a dread of death, and it was necessary that, notwithstanding of this, he should fearlessly discharge every thing that belonged to the office of the Mediator.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.6.1","start":6,"end":6,"heading":"Lord, dost thou wash my feet?","excerpt":"6. Lord, dost thou wash my feet? This speech expresses strong dislike of the action as foolish and unsuitable; for by asking what Christ is doing, he puts out his hand, as it were, to push him back. The modesty would be worthy of commendation, were it not that obedience is of greater value in the sight of God than any kind of honor or service, or rather, if this were not the true and only rule of humility, to yield ourselves in obedience to God, and to have all our senses regulated by his good pleasure, so that every thing which he declares to be agreeable to Him shall also be approved by us, without any scruple. We ought, therefore, above all, to observe this rule of serving God, that we shall be always ready to acquiesce, without delay, as soon as he issues any command.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.7.1","start":7,"end":7,"heading":"What I do","excerpt":"7. What I do. We are taught by these words, that we ought simply to obey Christ, even though we should not perceive the reason why he wishes this or that thing to be done. In a well-regulated house, one person, the head of the family, has the sole fight to say what ought to be done; and the servants are bound to employ their hands and feet in his service. That man, therefore, is too haughty, who refuses to obey the command of God, because he does not know the reason of it. But this admonition has a still more extensive meaning, and that is, that we should not take it ill to be ignorant of those things which God wishes to be hidden from us for a time; for this kind of ignorance is more learned than any other kind of knowledge, when we permit God to be wise above us.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.8.1","start":8,"end":8,"heading":"Thou shalt never wash my feet","excerpt":"8. Thou shalt never wash my feet. Hitherto Peter’s modesty was excusable, though it was not free from blame; but now he errs more grievously, when he has been corrected, and yet does not yield. And, indeed, it is a common fault, that ignorance is closely followed by obstinacy. It is a plausible excuse, no doubt, that the refusal springs from reverence for Christ; but since he does not absolutely obey the injunction, the very desire of showing his respect for Christ loses all its gracefulness. The true wisdom of faith, therefore, is to approve and embrace with reverence whatever proceeds from God, as done with propriety and in good order; nor is there any other way, indeed, in which his name can be sanctified by us; for if we do not believe that whatever he does is done for a very good reason: our flesh, being naturally stubborn, will continually murmur, and will not render to God the honor due to him, unless by constraint. In short, until a man renounce the liberty of judging as to the works of God, whatever exertions he may make to honor God, still pride will always lurk under the garb of humility.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.8.2","start":8,"end":8,"heading":"If I wash thee not","excerpt":"If I wash thee not. This reply of Christ does not yet explain the reason why he resolved to wash the feet of his disciples; only by a comparison drawn from the soul to the body, he shows that, in washing the feet of his disciples, he does nothing that is unusual or inconsistent with his rank. Meanwhile, the reply points out the folly of Peter’s wisdom. The same thing will always happen to us, whenever the Lord begins to contend with us. So long as he remains silent, men imagine that they have a good right to differ from him: but nothing is easier far him than to refute, by a single word, all the plausible arguments which they employ. As Christ is Lord and Master, Peter thinks it inconsistent that Christ should wash his feet. But the evil is, that, in refusing such a service, he rejects the principal part of his own salvation. There is also a general doctrine contained in this statement, that we are all filthy and abominable in the sight of God, until Christ wash away our stains. Now, since he claims for himself the exclusive right of washing, let every man present himself, o be cleansed from his pollution, that he may obtain a place among the children of God.\n\nBut before proceeding farther, we must understand what is the meaning of the word wash. Some refer it to the free pardon of sins; others, to newness of life; while a third class extends it to. both, and this last view I cheerfully admit. For Christ washes us when he removes the guilt of our sins by his atoning sacrifice, that they may not come into judgment before God; and, on the other hand, he washes us when he takes away, by his Spirit, the wicked and sinful desires of the flesh. But as it will shortly afterwards be evident from what follows, that he speaks of the grace of regeneration, I do not absolutely maintain the opinion that he included here the washing of pardon.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.9.1","start":9,"end":9,"heading":"Lord, not my feet only","excerpt":"9. Lord, not my feet only. When Peter heard that he was ruined, if he did not accept the cleansing which was offered to him by Christ, this necessity proved, at length, to be a sufficient instructor to tame him. He therefore lays aside opposition and yields, but wishes to be entirely washed, and, indeed, acknowledges that, for his own part, he is altogether covered with pollution, and, therefore, that it is doing nothing, if he be only washed in one part. But here too he goes wrong through thoughtlessness, in treating, as a thing of no value, the benefit which he had already received; for he speaks as if he had not yet obtained any pardon of sins, or any sanctification by the Holy Spirit. On this account, Christ justly reproves him, for he recalls to his recollection what he had formerly bestowed on him; at the same time, reminding all his disciples in the person of one man, that, while they remembered the grace which they had received, they should consider what they still needed for the future.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.10.1","start":10,"end":10,"heading":"He who is washed needeth not to wash more than his feet, but is altogether clean","excerpt":"10. He who is washed needeth not to wash more than his feet, but is altogether clean. First, he says that believers are altogether clean; not that they are in every respect pure, so that there no longer remains in them any stain, but because they are cleansed in their chief part; that is, when sin is deprived of its kingly power, so that the righteousness of God holds the superiority; just as if we were to say, that a body was altogether healthy, Because it was not infected with any universal disease. It is by newness of life, therefore, that we must testify ourselves to be the disciples of Christ, for he declares that he is the Author of purity in all his followers.\n\nAgain, the other comparison was also applied to the case in hand, that Peter might not set aside the washing of the feet as foolish; for, as Christ washes from the head to the feet, those whom he receives as his disciples, so, in those whom he has cleansed, the lower part remains to be daily cleansed. The children of God are not altogether regenerated on the first day, so as to aim at nothing but the heavenly life; but, on the contrary, the remains of the flesh continue to dwell in them, with which they maintain a continued struggle throughout their whole life. The term feet, therefore, is metaphorically applied to all the passions and cares by which we are brought into contact with the world; for, if the Holy Spirit occupied every part of us, we would no longer have anything to do with the pollutions of the world; but now, by that part in which we are carnal, we creep on the ground, or at least fix our feet in the clay, and, therefor are to some extent unclean. Thus Christ always finds in us something to cleanse. What is here spoken of is not the forgiveness of sins, but the renewal, by which Christ, by gradual and uninterrupted succession, delivers his followers entirely from the sinful desires of the flesh.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.10.2","start":10,"end":10,"heading":"And you are clean","excerpt":"And you are clean. This proposition may be said to be the minor in the syllogism, and hence it follows that the washing of the feet applies to them with strict propriety.\n\nBut not all. This exception is added, that every one may examine himself, if Judas may perhaps be moved by a feeling of repentance; though he intended by it to take an early opportunity of fortifying the rest of the disciples, that they might not be perplexed by the atrocity of the crime, which was soon afterwards to be made known. Yet he purposely abstains from naming him, that he may not shut against him the gate of repentance. As that hardened hypocrite was utterly desperate, the warning served only to aggravate his guilt; but it was of great advantage to the other disciples, for by means of it the Divinity of Christ was more fully made known to them, and they likewise perceived that purity is no ordinary gift of the Holy Spirit.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.12.1","start":12,"end":12,"heading":"When then he had washed their feet","excerpt":"12. When then he had washed their feet. Christ at length explains what was his intention in washing the feet of his disciples; for what he had said about the spiritual washing was a sort of digression from his main design. Had it not been for the opposition made by Peter, Christ would not have spoken on that subject. Now, therefore, he discloses the reason of what he had done; namely, that he who is the Master and Lord of all gave an example to be followed by all the godly, that none might grudge to descend to do a service to his brethren and equals, however mean and low that service might be. For the reason why the love of the brethren is despised is, that every man thinks more highly of himself than he ought, and despises almost every other person. Nor did he intend merely to inculcate modesty, but likewise to lay down this rule of brotherly love, that they should serve one another; for there is no brotherly love where there is not a voluntary subjection in assisting a neighbor.\n\nKnow you what I have done? We see that Christ, for a short time, concealed his intention from his disciples, but that, after having tried their obedience, he seasonably revealed to them that which it was not expedient for them previously to know. Nor does he now wait till they ask, but of his own accord anticipates them. The same thing will be experienced by us also, provided that we suffer ourselves to be guided by his hand, even through unknown ways.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.14.1","start":14,"end":14,"heading":"If then I, who am your Lord and Master","excerpt":"14. If then I, who am your Lord and Master. This is an argument from the greater to the less. Pride hinders us from maintaining that equality which ought to exist amongst us. But Christ, who is far exalted above all others, stoops down, that he may make the proud men ashamed, who, forgetting their station and rank, look upon themselves as not bound to hold intercourse with the brethren. For what does a mortal man imagine himself to be, when he refuses to bear the burdens of brethren, to accommodate himself to their customs, and, in short, to perform those offices by which the unity of the Church is maintained? In short, he means that the man who does not think of associating with weak brethren, on the condition of submitting mildly and gently even to offices which appear to be mean, claims more than he has a right to claim, and has too high an opinion of himself.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.15.1","start":15,"end":15,"heading":"For I have given you an example","excerpt":"15. For I have given you an example. It deserves our attention that Christ says that he gave an example; for we are not at liberty to take all his actions, without reserve, as subjects of imitation. The Papists boast that, by Christ’s example, they observe the forty days’ fast, or Lent. But we ought first to see whether or not he intended to lay down his fast as an example that the disciples might conform to it as a rule. We read: nothing of this sort, and, therefore, the imitation of it is not less wicked than if they attempted to fly to heaven. Besides, when they ought to have followed Christ, they were not imitators, but apes. Every year they have a fashion of washing some people’s feet, as if it were a farce which they were playing on the stage; and so, when they have performed this idle and unmeaning ceremony, they think that they have fully discharged their duty, and reckon themselves at liberty to despise their brethren during the rest of the year. But — what is far worse — after having washed the feet of twelve men, they subject every member of Christ to cruel torture, and thus spit in Christ’s face. This display of buffoonery, therefore, is nothing else than a shameful mockery of Christ. At all events, Christ does not here enjoin an annual ceremony, but bids us be ready, throughout our whole life, to wash the feet of our brethren and neighbors.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.16.1","start":16,"end":16,"heading":"Verily, verily, I tell you","excerpt":"16. Verily, verily, I tell you. These are indeed proverbial sayings, which admit of a far more extensive application, but which ought to be accommodated to the case in hand. In my opinion, therefore, they are mistaken who suppose them to have a general acceptation, as if Christ were now exhorting his disciples to bear the cross; for it is more correct to say that he employed them to serve his purpose.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.17.1","start":17,"end":17,"heading":"If you know these things","excerpt":"17. If you know these things. He declares that they are happy, if they know and do these things; for knowledge is not entitled to be called true, unless it produce such an effect on believers as to lead them to conform themselves to their Head. On the contrary, it is a vain imagination, when we look upon Christ, and the things which belong to Christ, as separate from ourselves. We may infer from this that, until a man has learned to yield to his brethren, he does not know if Christ be the Master. Since there is no man who performs his duty to his brethren in all respects, and since there are many who are careless and sluggish in brotherly offices, this shows us that we are still at a great distance from the full light of faith.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.18.1","start":18,"end":18,"heading":"I speak not of you all","excerpt":"18. I speak not of you all. He again declares that there is one among the disciples who, in reality, is the very reverse of a disciple; and he does so, partly for the sake of Judas, in order to render him the more inexcusable, and partly for the sake of the others, ‘That they may not be overpowered by the ruin of Judas. Not only does he encourage them still to persevere in their calling when Judas falls away; but as the happiness which he speaks of is not common to all, he exhorts them to desire it with so much the greater eagerness, and to adhere to it the more firmly.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.18.2","start":18,"end":18,"heading":"I know whom I have chosen","excerpt":"I know whom I have chosen. This very circumstance — that they will persevere — he ascribes to their election; for the virtue of men, being frail, would tremble at every breeze, and would be laid down by the feeblest stroke, if the Lord did not uphold it by his hand. But as he governs those whom he has elected, all the engines which Satan can employ will not prevent them from persevering to the end with unshaken firmness. And not only does he ascribe to election their perseverance, but likewise the commencement of their piety. Whence does it arise that one man, rather than another, devotes himself to the word of God? It is, because he was elected. Again, whence does it arise that this man makes progress, and continues to lead a good and holy life, but because the purpose of God is unchangeable, to complete the work which was begun by his hand? In short, this is the source of the distinction between the children of God and unbelievers, that the former are drawn to salvation by the Spirit of adoption, while the latter are hurried to destruction by their flesh, which is under no restraint. Otherwise Christ might have said, “know what kind of person each of you will be;” but that they may not claim anything for themselves, but, on the contrary, may acknowledge that, by the grace of God alone, and not by their own virtue, they differ from Judas, he places before them that election by free grace on which they are founded. Let us, therefore, learn that every part of our salvation depends on election.\n\nIn another passage he includes Judas in the number of the elect.\n\nHave not I chosen (or, elected) you twelve, and one of you is a devil? (John 6:70.)","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.18.3","start":18,"end":18,"heading":"","excerpt":"But in that passage the mode of expression, though different, is not opposite, for there the word denotes a temporal election, by which God appoints us to any particular work; in the same manner as Saul, who was elected to be a king, and yet was a reprobate. But here Christ speaks of the eternal election, by which we become the children of God, and by which God predestinated us to life before the creation of the world. And, indeed, the reprobate are sometime, endued by God with the gifts of the Spirit, to execute the office with which he invests them. Thus, in Saul, we perceive, for a time, the splendor of royal virtues, and thus Judas also was distinguished by eminent gifts, and such as were adapted to an apostle of Christ. But this is widely different from the sanctification of the Holy Spirit, which the Lord bestows on none but his own children; for he renews them in understanding and heart, that they may be holy and unblameable in his sight. Besides, that sanctification has a deep root in them, which cannot be removed; because the adoption of God is without repentance. Meanwhile, let us regard it as a settled point, that it results from the election of God, when, having embraced by faith the doctrine of Christ, we also follow it during our life; and that this is the only cause of our happiness, by which we are distinguished from the reprobate; for they, being destitute of the grace of the Spirit, miserably perish, while we have Christ for our guardian, who guides us by his hand, and upholds us by his power.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.19.1","start":19,"end":19,"heading":"I tell you this now, before it happen","excerpt":"19. I tell you this now, before it happen. By this statement he reminds his disciples that, when one of their number becomes a reprobate, this is so far from being a good reason for their being discouraged, that it ought to be a more full confirmation of their faith. For if we did not see before our eyes, in the Church, what has been foretold about her distresses and struggles, a doubt might justly arise in our minds, Where are the prophecies? But when the truth of Scripture agrees with our daily experience,17 then do we perceive more clearly, that God takes care of us, and that we are governed by his providence.\n\nThat you may believe that I am. By the phrase, that I am, he means that he is that Messiah who had been promised; not that the conduct of Judas, as a traitor, was the first event that led the disciples to the exercise of faith, but because their faith made greater progress, when they arrived at the experience of those things which they had formerly heard from the mouth of Christ. Now this may be explained in two ways; either that Christ says that they will believe after the event has happened, because there was nothing which was hidden from him, or that nothing will be wanting in him of all that the Scripture testifies concerning Christ. As the two interpretations agree well enough together, I leave my readers at liberty to choose which of them they will prefer.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.20.1","start":20,"end":20,"heading":"Verily, verily, I tell you","excerpt":"20. Verily, verily, I tell you. In these words either the Evangelist relates a discourse on a different subject, and in a broken and imperfect state, or, Christ intended to meet the offense which was likely to arise from the crime of Judas; for the Evangelists do not always exhibit the discourses of Christ in unbroken succession, but sometimes throw together, in heaps, a variety of statements. It is more probable, however, that Christ intended to provide against this scandal. There is too good evidence that we are very ready to be wounded by bad examples; for, in consequence of this, the revolt of one man inflicts a deadly wound on two hundred others, while the steadiness of ten or twenty pious men hardly edifies a single individual. On this account, while Christ was placing such a monster before the eyes of his disciples, it was also necessary that he should stretch out his hand to them, lest, struck by the novelty, they should fall back. Nor was it only on their account that he said this, but he also consulted the advantage of those who should come after; for, otherwise, the remembrance of Judas might, even at the present day, do us grievous injury. When the devil cannot estrange us from Christ by hatred of his doctrine, he excites either dislike or contempt of the ministers themselves.\n\nNow this admonition of Christ shows that it is unreasonable that the impiety of any whose conduct is wicked or unbecoming their office, should at all diminish the apostolical authority. The reason is, we ought to contemplate God, the Author of the ministry, in whom, certainly, we find nothing which we have a right to despise; and next, we ought to contemplate Christ, who, having been appointed by the Father to be the only Teacher, speaks by his apostles. Whoever, then, does not deign to receive the ministers of the Gospel, rejects Christ in them, and rejects God in Christ.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.20.2","start":20,"end":20,"heading":"","excerpt":"The Papists act a foolish and ridiculous part, when they endeavor to obtain this applause for themselves, in order exhibit their tyranny. For, in the first place, they adorn themselves with begged and borrowed feathers, having no resemblance to the apostles of Christ; and, secondly, granting that they are apostles, nothing was farther from Christ’s intention, in this passage, than to transfer his own right to men; for what else is it to receive those whom Christ sends, but to give place to them, that they may fulfill the office which has been committed to them?","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.21.1","start":21,"end":21,"heading":"When Jesus had said these words","excerpt":"21. When Jesus had said these words. The more sacred the apostolic office is, and the higher its dignity, the more base and detestable was the treachery of Judas. A crime so monstrous and detestable struck Christ himself with horror, when he saw how the incredible wickedness of one man had polluted that sacred order in which the majesty of God ought to have shone with brightness. To the same purpose is what the Evangelist adds, that he testified. His meaning is, the action was so monstrous that the bare mention of it could not be immediately believed.\n\nHe was troubled in spirit. The Evangelist says that Christ was troubled in spirit, in order to inform us that he did not merely, in countenance and language, assume the appearance of a man who was troubled, but that he was deeply moved in his mind. Spirit here denotes the understanding, or, the soul; for I do not assent to the opinion of some who explain it, as if Christ had been driven by a violent impulse of the Holy Spirit to break out into these words. I readily acknowledge. that all the affections of Christ were guided by the Holy Spirit; but the meaning of the Evangelist is different, namely, that this suffering of Christ was inward, and was not feigned; and it is of great importance for us to know this, because his zeal is held out for our imitation, that we may be moved with deep horror by those monsters which overturn the sacred order of God and of his Church.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.22.1","start":22,"end":22,"heading":"The disciples, therefore, looked on one another","excerpt":"22. The disciples, therefore, looked on one another. They who are not conscious of any crime are rendered uneasy by what Christ has said: Judas alone is so stupid amidst his malice, that he remains unmoved. The authority of Christ was held in so great estimation by the disciples, that they were fully convinced that he said nothing without a good reason; but Satan had expelled from the heart of Judas all reverence, so that it was harder than a rock to reject every admonition. And though Christ appears to be somewhat unkind in inflicting this torture, for a time, on those who were innocent, yet as anxiety of this kind was profitable to them, Christ did them no injury. It is proper that, when the children of God have heard the sentence of the ungodly, they should themselves feel uneasiness, that they may sift themselves, and guard against hypocrisy; for this gives them an opportunity of examining themselves and their life.\n\nThis passage shows that we ought sometimes to reprove the ungodly in such a manner as not instantly to point the finger to them, until God, by his own hand, drag them forth to the light. For it frequently happens that there are secret diseases in the Church, which we are not at liberty to disguise; and yet the wickedness of men is not so ripe as to be capable of being laid open. In such cases we ought to take this middle path.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.23.1","start":23,"end":23,"heading":"Whom Jesus loved","excerpt":"23. Whom Jesus loved. The peculiar love with which Christ loved John plainly testifies that, if we love some more than others, this is not always inconsistent with brotherly love; but all lies in this, that our love shall be directed towards God, and that every man, in proportion as he excels in the gifts of God, shall share in it the more largely. From this end Christ never turned aside in the smallest degree; but with us the case is widely different, for such is the vanity of our mind, that there are few who, in loving men, approach more nearly to God. And yet the love of men towards each other will never be properly regulated, unless it be directed to God.\n\nLay at table in Jesus’ bosom. What is here related by John might be regarded in the present day as indecorous; but such was, at that time, the manner of being placed at table; for they did not sit, as we do, at table, but, after having put off their shoes, lay half-stretched out, reclining on small cushions.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.26.1","start":26,"end":26,"heading":"To whom I shall give the dipped sop","excerpt":"26. To whom I shall give the dipped sop. It may be asked, what purpose did it serve to give a dipped sop, for discovering the traitor, when Christ might have openly pointed him out by name, if he wished to make him known? I answer, the sign was of such a nature, that it discovered Judas to one person only, and did not immediately bring him forward to the view of all. But it was advantageous that John should be witness of this fact, in order that he might afterwards reveal it to others at the proper time; and Christ intentionally delayed to make Judas publicly known, that, when hypocrites are concealed, we may more patiently bear, till they are dragged forth to the light. We see Judas sitting amongst the others, and yet condemned by the mouth of the Judge. In no respect better is the condition of those who hold a place among the children of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.27.1","start":27,"end":27,"heading":"Satan entered into him","excerpt":"27. Satan entered into him. As it is certain that it was only at the instigation of Satan that Judas formed the design of committing so heinous a crime, why is it now said, for the first time, that Satan entered into him, who had already held the throne in his heart? But as they who are more fully confirmed in the faith which they formerly possessed are often said to believe, and thus an increase of their faith is called faith, so now that Judas is utterly given up to Satan, so as to be hurried on, by vehement impetuosity, to every extremity of evil, Satan is said to have entered into him. For as the saints make gradual progress, and in proportion to the new gifts by which they are continually enlarged, they are said to be filled with the Holy Spirit; so, in proportion as wicked men provoke the anger of God against themselves by their ingratitude, The Lord deprives them of his Spirit, of all light of reason, and, indeed, of all human feeling, and delivers them unreservedly to Satan. This is a dreadful vengeance of God, when men are given up to a reprobate mind, (Romans 1:28,) so that they scarcely differ at all from the brutes, and — what is worse — fall into horrid crimes from which the brutes themselves would shrink. We ought, therefore, to walk diligently in the fear of the Lord, lest, if we overpower his goodness by our wickedness, he at length give us up to the rage of, Satan.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.v.html","locus":null,"cites":[{"at":1079,"text":"Romans 1:28","label":"Romans 1:28","href":"/rom/1/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.27.2","start":27,"end":27,"heading":"","excerpt":"By giving the sop, Christ did not give an opportunity to Satan, but rather Judas, having received the sop, gave himself up entirely to Satan. It was, indeed, the occasion, but not the cause. His heart, which was harder than iron, ought to have been softened by so great kindness showed to him by Christ; and now his desperate and incurable obstinacy deserves that God, by his just judgment, should harden his heart still more by Satan. Thus, when, by acts of kindness to enemies, we heap coals of fire on their heads, (Romans 12:20,) if they are utterly incurable, they are the more enraged and inflamed to their destruction. And yet no blame is due, on this account, to our kindness, by which their hearts ought to have been inflamed to love us.\n\nAugustine was wrong in thinking that this sop was an emblem of the body of Christ, since it was not during the Lord’s Supper that it was given to Judas. It is also a very foolish dream to imagine that the devil entered essentially — as the phrase is — into Judas; for the Evangelist speaks only of the power and efficacy of Satan. This example reminds us what a dreadful punishment awaits all those who profane the gifts of the Lord by abusing them.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.v.html","locus":null,"cites":[{"at":519,"text":"Romans 12:20","label":"Romans 12:20","href":"/rom/12/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.27.3","start":27,"end":27,"heading":"What thou doest, do quickly","excerpt":"What thou doest, do quickly. The exhortation addressed by Christ to Judas is not of such a nature that he can be regarded as exciting him to do the action: it is rather the language of one who views the crime with horror and detestation. Hitherto he had endeavored, by various methods, to bring him back, but to no purpose. Now he addresses him as a desperate man, “Go to destruction, since you have resolved to go to destruction;” and, in doing so, he performs the office of a, judge, who condemns to death not those whom he, of his own accord, desires to ruin, but those who have already ruined themselves by their own fault. In short, Christ does not lay Judas under the necessity of perishing, but declares him to be what he had formerly been.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.28.1","start":28,"end":28,"heading":"Not one of those who were at table","excerpt":"28. Not one of those who were at table. Either John had not yet related to others what Christ had told him, or they were so much struck by it, that they lost their presence of mind; and, indeed, it is probable, that John himself was almost out of his senses. But what then happened to the disciples, we frequently see: taking place in the Church, that few of the believers discern the hypocrites whom the Lord loudly condemns.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.29.1","start":29,"end":29,"heading":"Or that he should give something to the poor","excerpt":"29. Or that he should give something to the poor. It is plain enough from other passages how great was Christ’s poverty, and yet, out of the little that he had, he gave something to the poor, in order to lay down a rule for us; for the Apostles would not have conjectured that he had spoken about the poor, if it had not been their usual custom to relieve the poor","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.31.1","start":31,"end":31,"heading":"Now is the Son of man glorified","excerpt":"31. Now is the Son of man glorified. The last hour was at hand; Christ knew that the minds of his disciples were very weak, and, therefore, he endeavored, by every possible method, to support them, that they might not give way. Even at the present day, the remembrance of the cross of Christ is sufficient to make us tremble, were we not instantly met by the consolation, that he triumphed in the cross, having obtained a victory over Satan, sin, and death. What, then, might have happened to the Apostles, when they saw the Lord soon dragged to the cross, loaded with every kind of reproaches? Might not an exhibition so melancholy and revolting have overwhelmed them a hundred times? Christ, therefore, provides against this danger, and withdraws them from the outward aspect of death to its spiritual fruit. Whatever ignominy, then, may be seen in the cross, fitted to confound believers, yet Christ testifies that the same cross brings glory and honor to him.\n\nAnd God is glorified in him. This clause, which immediately follows the other, is added for confirmation; for it was a paradoxical statement, that the glory of the Son of man arose from a death which was reckoned ignominious among men, and was even accursed before God. He shows, therefore, in what manner he would obtain glory to himself from such a death. It is, because by it he glorifies God the Father; for in the cross of Christ:, as in a magnificent theater, the inestimable goodness of God is displayed before the whole world. In all the creatures, indeed, both high and low, the glory of God shines, but nowhere has it shone more brightly than in the cross, in which there has been an astonishing change of things, the condemnation of all men has been manifested, sin has been blotted out, salvation has been restored to men; and, in short, the whole world has been renewed, and every thing restored to good order.\n\nIn him. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.32.1","start":32,"end":32,"heading":"If God be glorified","excerpt":"32. If God be glorified. Christ concludes that he will obtain a glorious triumph by his death; because his sole design in it is, to glorify his Father; for the Father did not seek his glory from the death of his Son in such a manner as not to make the Son a partaker of that glory. He promises, therefore, that when the ignominy which he shall endure for a short time has been effaced, illustrious honor will be displayed in his death. And this too was accomplished; for the death of the cross, which Christ suffered, is so far from obscuring his high rank, that in that death his high rank is chiefly displayed, since there his amazing love to mankind, his infinite righteousness in atoning for sin and appeasing the wrath of God, his wonderful power in conquering death, subduing Satan, and, at length, opening heaven, blazed with full brightness. This doctrine is now extended also to all of us; for though the whole world should conspire to cover us with infamy, yet if we sincerely and honestly endeavor to promote the glory of God, we ought not to doubt that God will also glorify us.\n\nAnd will immediately glorify him. Christ heightens the consolation by arguments drawn from the shortness of the time, when he promises that it will take place immediately. And though this glory began at the day of his resurrection, yet what is chiefly described here is the extension of it, which followed immediately afterwards, when, raising the dead by the power of the Gospel and of his Spirit, he created a new people for himself; for the honor which peculiarly belongs to the death of Christ, is the fruit which sprung from it for the salvation of men.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.33.1","start":33,"end":33,"heading":"Little children, yet a little while am I with you","excerpt":"33. Little children, yet a little while am I with you. As it was impossible that the disciples should not be deeply grieved at their Master’s departure, so he gives them early warning that he will no longer be with them, and, at the same time, exhorts them to patience. Lastly, to remove unseasonable eagerness of desire, he declares that they cannot immediately follow him. In calling them little children, he shows, by that gentle appellation, that his reason for departing from them is not that he cares little about their welfare, for he loves them very tenderly. True, the object which he had in view in clothing himself with our flesh was, that he might be our brother, but by that other name he expresses more strongly the ardor of his love.\n\nAs I said to the Jews. When he says, that he repeats to them what he had formerly said to the Jews, this is true as to the words, but there is a wide difference in the meaning; for he declares that they cannot follow him, in order that they may endure patiently his temporary absence, and — so to speak — bridles them in, that; they may remain in their office, till they have finished their warfare on earth; so that he does not perpetually exclude them, as Jews, from the kingdom of God, but only bids them wait patiently, till he bring them, along with himself, into the heavenly kingdom.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.34.1","start":34,"end":34,"heading":"A new commandment I give you","excerpt":"34. A new commandment I give you. To the consolation he adds an exhortation, that they should love one another; as if he had said, “Yet while I am absent from you in body, testify, by mutual love, that I have not taught you in vain; let this be your constant study, your chief meditation.” Why does he call it a new commandment? All are not agreed on this point. There are some who suppose the reason to be, that, while the injunction formerly contained in the Law about brotherly love was literal and external, Christ wrote it anew by his Spirit on the hearts of believers. Thus, according to them, the Law is new, because he publishes it in a new manner, that it may have full vigor. But that is, in my opinion, far-fetched, and at variance with Christ’s meaning. The exposition given by others is, that, though the Law directs us to the exercise of love, still, because in it the doctrine of brotherly love is encumbered by many ceremonies and appendages, it is not so clearly exhibited; but, on the other hand, that perfection in love is laid down in the Gospel without any shadows. For my own part, though I do not absolutely reject this interpretation, I consider what Christ said to be more simple; for we know that laws are more carefully observed at the commencement, but they gradually slip out of the remembrance of men, till at length they become obsolete. In order to impress more deeply, therefore, on the minds of his disciples the doctrine of brotherly love, Christ recommends it on the ground of novelty; as if he had said, “I wish you continually to remember this commandment, as if it had been a law but lately made.”","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.34.2","start":34,"end":34,"heading":"","excerpt":"In short, we see that it was the design of Christ, in this passage, to exhort his disciples to brotherly love, that they might never permit themselves to be withdrawn from the pursuit of it, or the doctrine of it to slip out of their minds. And how necessary this admonition was, we learn by daily experience; for, since it is difficult to maintain brotherly love, men lay it aside, and contrive, for themselves, new methods of worshipping God, and Satan suggests many things for the purpose of occupying their attention. Thus, by idle employments, they in vain attempt to mock God, but they deceive themselves. Let this title of novelty, therefore, excite us to the continual exercise of brotherly love. Meanwhile, let us know that it is called new, not because it now began, for the first time, to please God, since it is elsewhere called the fulfilling of the law, (Romans 13:10.)\n\nThat you love one another. Brotherly love is, indeed, extended to strangers, for we are all of the same flesh, and are all created after the image of God; but because the image of God shines more brightly in those who have been regenerated, it is proper that the bond of love, among the disciples of Christ, should be far more close. In God brotherly love seeks its cause, from him it has its root, and to him it is directed. Thus, in proportion as it perceives any man to be a child of God, it embraces him with the greater warmth and affection. Besides, the mutual exercise of love cannot exist but in those who are guided by the same Spirit. It is the highest degree of brotherly love, therefore, that is here described by Christ; but we ought to believe, on the other hand, that, as the goodness of God extends to the whole world, so we ought to love all, even those who hate us.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.vi.html","locus":null,"cites":[{"at":869,"text":"Romans 13:10","label":"Romans 13:10","href":"/rom/13/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.35.1","start":35,"end":35,"heading":"By this all men will know","excerpt":"35. By this all men will know. Christ again confirms what he had formerly said, that they who mutually love one another have not been in vain taught in his school; as if he had said, Not only will you know that you are my disciples, but your profession will also be acknowledged by others to be sincere.” Since Christ lays down this mark for distinguishing between his disciples and strangers, they who lay aside brotherly love, and adopt new and invented modes of worship, labor in vain; and folly of this kind prevails at this day in Popery. Nor is it superfluous that Christ dwells so largely on this subject. There is no greater agreement between the love of ourselves, and the love of our neighbor, than there is between fire and water. Self love keeps all our senses bound in such a manner that brotherly love is altogether banished; and yet we think that we fully discharge our duty, because Satan has many enticements to deceive us, that we may not perceive our faults. Whoever, then, desires to be truly a disciple of Christ, and to be acknowledged by God, let him form and direct his whole life to love the brethren, and let him pursue this object with diligence.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.36.1","start":36,"end":36,"heading":"Lord, whither goest thou?","excerpt":"36. Lord, whither goest thou? This question is founded on that saying of Christ,\n\nI said to the Jews, that whither I go you cannot come, so now I say to you, (John 13:33.)\n\nFrom this it is evident how ignorant Peter was, who, after having been so frequently warned about Christ’s departure, was as greatly perplexed as if he had heard something new. Yet in this respect we are too like him; for we hear daily from the mouth of Christ all that is fitted for usefulness in life, and all that is necessary to be known, and, when we come to practice, we are as much astonished as apprentices to whom not a word had ever been spoken. Besides, Peter shows that he is under the influence of an immoderate desire of Christ’s bodily presence; for he reckons it absurd that, while he remains, Christ shall go elsewhere.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.vii.html","locus":null,"cites":[{"at":159,"text":"John 13:33","label":"John 13:33","href":"/jhn/13/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.36.2","start":36,"end":36,"heading":"Whither I go","excerpt":"Whither I go. By these words Christ restrains Peter’s excessive desire. His language is concise, as becomes a Master, but immediately softens the hardness of his statement. He shows that it will only be for a time that he shall be separated from his disciples. We are taught by this passage to subject all our desires to God, that they may not go beyond their proper bounds; and if at any time they become extravagant and foolish, let us at least submit to be held in by this bridle. That we may not lose courage, let us avail ourselves of the consolation which is immediately added, when Christ promises that we shall one day be gathered to him.\n\nBut thou shalt follow me afterwards. He means that Peter is not yet ripe for bearing the cross, but, like corn still in the blade, must be formed and strengthened by the progress of time, that he may follow. We ought therefore to pray to God to carry forward to a higher degree of excellence what he has begun in us. In the meantime, we must creep, till we are able to run more swiftly. Now as Christ bears with us, while we are tender and delicate, so let us learn not to reject weak brethren, who are still very far from the goal. It is desirable, indeed, that all should run with the greatest eagerness, and we ought to encourage all to quicken their pace; but if there are any who walk more slowly, we ought to hope well concerning them, provided that they keep the road.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.37.1","start":37,"end":37,"heading":"Why cannot I follow thee now?","excerpt":"37. Why cannot I follow thee now? By these words Peter declares that he was dissatisfied with Christ’s answer. He is aware that he has been warned of his own weakness, from which he concludes that it is his own fault that hinders him from following Christ immediately; but he is not at all convinced of it, for mankind are naturally puffed up with confidence in their own value. This expression of Peter shows the opinion which we entertain from our very birth, which is, that we attribute more to our own strength than we ought to do. The consequence is, that they who can do nothing venture to attempt every thing, without imploring the assistance of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.13.38.1","start":38,"end":38,"heading":"Wilt thou lay down thy life for me?","excerpt":"38. Wilt thou lay down thy life for me? Christ did not choose to debate with Peter, but wished that he should grow wise by his own experience, like fools, who never grow wise till they have received a stroke. Peter promises unshaken firmness, and indeed expresses the sincere conviction of his mind; but his confidence is full of rashness, for he does not consider what strength has been given to him. Now since this example belongs to us, let each of us examine his own defects, that he may not be swelled with vain confidence. We cannot indeed make too large promises about the grace of God; but what is here reproved is the arrogant presumption of the flesh, for faith rather produces fear and anxiety.\n\nThe cock will not crow. As presumption and rashness proceed from ignorance of ourselves, Peter is blamed for pretending to be a valiant soldier while he is beyond arrow-shot; for he has not yet made trial of his strength, and imagines that he could do any thing. He was afterwards punished, as he deserved, for his arrogance. Let us learn to distrust our own strength, and to betake ourselves early to the Lord, that he may support us by his power.","source_url":"https://www.ccel.org/ccel/calvin/calcom35.iii.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"henry","author":"Matthew Henry","short_name":"Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"title":"Commentary on the Whole Bible, Volume V (Matthew to John)","edition_short":"Matthew Henry, Exposition of the Old and New Testaments","author_url":"/commentators/henry/","divisions":"verse","work_url":"/works/henry/","entries":[{"id":"henry.JHN.13.1.1","start":1,"end":1,"heading":"","excerpt":"1. It is here laid down as an undoubted truth that our Lord Jesus, having loved his own that were in the world, loved them to the end, v. 1.\n\n(1.) This is true of the disciples that were his immediate followers, in particular the twelve. These were his own in the world, his family, his school, his bosom-friends. Children he had none to call his own, but he adopted them, and took them as his own. He had those that were his own in the other world, but he left them for a time, to look after his own in this world. These he loved, he called them into fellowship with himself, conversed familiarly with them, was always tender of them, and of their comfort and reputation. He allowed them to be very free with him, and bore with their infirmities. He loved them to the end, continued his love to them as long as he lived, and after his resurrection; he never took away his loving kindness. Though there were some persons of quality that espoused his cause, he did not lay aside his old friends, to make room for new ones, but still stuck to his poor fishermen. They were weak and defective in knowledge and grace, dull and forgetful; and yet, though he reproved them often, he never ceased to love them and take care of them.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":135,"text":"v. 1","label":"John 13:1","href":"/jhn/13/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.1.2","start":1,"end":1,"heading":"","excerpt":"(2.) It is true of all believers, for these twelve patriarchs were the representatives of all the tribes of God's spiritual Israel. Note, [1.] Our Lord Jesus has a people in the world that are his own,—his own, for they were given him by the Father, he has purchased them, and paid dearly for them, and he has set them apart for himself,—his own, for they have devoted themselves to him as a peculiar people. His own; where his own were spoken of that received him not, it is tous idious—his own persons, as a man's wife and children are his own, to whom he stands in a constant relation. [2.] Christ has a cordial love for his own that are in the world. He did love them with a love of goodwill when he gave himself for their redemption. He does love them with a love of complacency when he admits them into communion with himself. Though they are in this world, a world of darkness and distance, of sin and corruption, yet he loves them. He was now going to his own in heaven, the spirits of just men made perfect there; but he seems most concerned for his own on earth, because they most needed his care: the sickly child is most indulged. [3.] Those whom Christ loves he loves to the end; he is constant in his love to his people; he rests in his love. He loves with an everlasting love (Jer. xxxi. 3), from everlasting in the counsels of it to everlasting in the consequences of it. Nothing can separate a believer from the love of Christ; he loves his own, eis telos—unto perfection, for he will perfect what concerns them, will bring them to that world where love is perfect.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":1292,"text":"Jer. xxxi. 3","label":"Jeremiah 31:3","href":"/jer/31/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.1.3","start":1,"end":1,"heading":"Christ manifested his love to them by washing their feet, as that good woman","excerpt":"2. Christ manifested his love to them by washing their feet, as that good woman (Luke vii. 38) showed her love to Christ by washing his feet and wiping them. Thus he would show that as his love to them was constant so it was condescending,—that in prosecution of the designs of it he was willing to humble himself,—and that the glories of his exalted state, which he was now entering upon, should be no obstruction at all to the favour he bore to his chosen; and thus he would confirm the promise he had made to all the saints that he would make them sit down to meat, and would come forth and serve them (Luke xii. 37), would put honour upon them as great and surprising as for a lord to serve his servants. The disciples had just now betrayed the weakness of their love to him, in grudging the ointment that was poured upon his head (Matt. xxvi. 8), yet he presently gives this proof of his love to them. Our infirmities are foils to Christ's kindnesses, and set them off.\n\n3. He chose this time to do it, a little before his last passover, for two reasons:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":81,"text":"Luke vii. 38","label":"Luke 7:38","href":"/luk/7/#v38","status":"detected"},{"at":606,"text":"Luke xii. 37","label":"Luke 12:37","href":"/luk/12/#v37","status":"detected"},{"at":836,"text":"Matt. xxvi. 8","label":"Matthew 26:8","href":"/mat/26/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.1.4","start":1,"end":1,"heading":"","excerpt":"(1.) Because now he knew that his hour was come, which he had long expected, when he should depart out of this world to the Father. Observe here, [1.] The change that was to pass over our Lord Jesus; he must depart. This began at his death, but was completed at his ascension. As Christ himself, so all believers, by virtue of their union with him, when they depart out of the world, are absent from the body, go to the Father, are present with the Lord. It is a departure out of the world, this unkind, injurious world, this faithless, treacherous world—this world of labour, toil, and temptation—this vale of tears; and it is a going to the Father, to the vision of the Father of spirits, and the fruition of him as ours. [2.] The time of this change: His hour was come. It is sometimes called his enemies' hour (Luke xxii. 53), the hour of their triumph; sometimes his hour, the hour of his triumph, the hour he had had in his eye all along. The time of his sufferings was fixed to an hour, and the continuance of them but for an hour. [3.] His foresight of it: He knew that his hour was come; he knew from the beginning that it would come, and when, but now he knew that it was come. We know not when our hour will come, and therefore what we have to do in habitual preparation for it ought never to be undone; but, when we know by the harbingers that our hour is come, we must vigorously apply ourselves to an actual preparation, as our Master did, 2 Pet. iii. 14. Now it was in the immediate foresight of his departure that he washed his disciples' feet; that, as his own head was anointed just now against the day of his burial, so their feet might be washed against the day of their consecration by the descent of the Holy Ghost fifty days after, as the priests were washed, Lev. viii. 6. When we see our day approaching, we should do what good we can to those we leave behind.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":815,"text":"Luke xxii. 53","label":"Luke 22:53","href":"/luk/22/#v53","status":"detected"},{"at":1454,"text":"2 Pet. iii. 14","label":"2 Peter 3:14","href":"/2pe/3/#v14","status":"detected"},{"at":1783,"text":"Lev. viii. 6","label":"Leviticus 8:6","href":"/lev/8/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.2.1","start":2,"end":2,"heading":"Because the devil had now put it into the heart of Judas to betray him","excerpt":"(2.) Because the devil had now put it into the heart of Judas to betray him, v. 2. These words in a parenthesis may be considered, [1.] As tracing Judas's treason to its origin; it was a sin of such a nature that it evidently bore the devil's image and superscription. What way of access the devil has to men's hearts, and by what methods he darts in his suggestions, and mingles them undiscerned with those thoughts which are the natives of the heart, we cannot tell. But there are some sins in their own nature so exceedingly sinful, and to which there is so little temptation from the world and the flesh, that it is plain Satan lays the egg of them in a heart disposed to be the nest to hatch them in. For Judas to betray such a master, to betray him so cheaply and upon no provocation, was such downright enmity to God as could not be forged but by Satan himself, who thereby thought to ruin the Redeemer's kingdom, but did in fact ruin his own. [2.] As intimating a reason why Christ now washed his disciples' feet. First, Judas being now resolved to betray him, the time of his departure could not be far off; if this matter be determined, it is easy to infer with St. Paul, I am now ready to be offered. Note, The more malicious we perceive our enemies to be against us, the more industrious we should be to prepare for the worst that may come. Secondly, Judas being now got into the snare, and the devil aiming at Peter and the rest of them (Luke xxii. 31), Christ would fortify his own against him. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":77,"text":"v. 2","label":"John 13:2","href":"/jhn/13/#v2","status":"detected"},{"at":1451,"text":"Luke xxii. 31","label":"Luke 22:31","href":"/luk/22/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.2.2","start":2,"end":2,"heading":"","excerpt":"... If the wolf has seized one of the flock, it is time for the shepherd to look well to the rest. Antidotes must be stirring, when the infection is begun. Dr. Lightfoot observes that the disciples had learned of Judas to murmur at the anointing of Christ; compare ch. xii. 4, &c. with Matt. xxvi. 8. Now, lest those that had learned that of him should learn worse, he fortifies them by a lesson of humility against his most dangerous assaults. Thirdly, Judas, who was now plotting to betray him, was one of the twelve. Now Christ would hereby show that he did not design to cast them all off for the faults of one. Though one of their college had a devil, and was a traitor, yet they should fare never the worse for that. Christ loves his church though there are hypocrites in it, and had still a kindness for his disciples though there was a Judas among them and he knew it.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":286,"text":"Matt. xxvi. 8","label":"Matthew 26:8","href":"/mat/26/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.3.1","start":3,"end":3,"heading":"He came from God","excerpt":"(2.) He came from God. This implies that he was in the beginning with God, and had a being and glory, not only before he was born into this world, but before the world itself was born; and that when he came into the world he came as God's ambassador, with a commission from him. He came from God as the son of God, and the sent of God. The Old-Testament prophets were raised up and employed for God, but Christ came directly from him.\n\n(3.) He went to God, to be glorified with him with the same glory which he had with God from eternity. That which comes from God shall go to God; those that are born from heaven are bound for heaven. As Christ came from God to be an agent for him on earth, so he went to God to be an agent for us in heaven; and it is a comfort to us to think how welcome he was there: he was brought near to the Ancient of days, Dan. vii. 13. And it was said to him, Sit thou at my right hand, Ps. cx. 1.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":849,"text":"Dan. vii. 13","label":"Daniel 7:13","href":"/dan/7/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.3.2","start":3,"end":3,"heading":"He knew all this","excerpt":"(4.) He knew all this; was not like a prince in the cradle, that knows nothing of the honour he is born to, or like Moses, who wist not that his face shone; no, he had a full view of all the honours of his exalted state, and yet stooped thus low. But how does this come in here? [1.] As an inducement to him now quickly to leave what lessons and legacies he had to leave to his disciples, because his hour was now come when he must take his leave of them, and be exalted above that familiar converse which he now had with them, v. 1. [2.] It may come in as that which supported him under his sufferings, and carried him cheerfully through this sharp encounter. Judas was now betraying him, and he knew it, and knew what would be the consequence of it; yet, knowing also that he came from God and went to God, he did not draw back, but went on cheerfully. [3.] It seems to come in as a foil to his condescension, to make it the more admirable. The reasons of divine grace are sometimes represented in scripture as strange and surprising (as Isa. lvii. 17, 18; Hos. ii. 13, 14); so here, that is given as an inducement to Christ to stoop which should rather have been a reason for his taking state; for God's thoughts are not as ours. Compare with this those passages which preface the most signal instances of condescending grace with the displays of divine glory, as Ps. lxviii. 4, 5; Isa. lvii. 15; lxvi. 1, 2.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":528,"text":"v. 1","label":"John 13:1","href":"/jhn/13/#v1","status":"detected"},{"at":1040,"text":"Isa. lvii. 17, 18","label":"Isaiah 57:17–18","href":"/isa/57/#v17","status":"detected"},{"at":1059,"text":"Hos. ii. 13, 14","label":"Hosea 2:13–14","href":"/hos/2/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.3-5.1","start":3,"end":5,"heading":"","excerpt":"II. Christ washed his disciples' feet that he might give an instance of his own wonderful humility, and show how lowly and condescending he was, and let all the world know how low he could stoop in love to his own. This is intimated, v. 3-5. Jesus knowing, and now actually considering, and perhaps discoursing of, his honours as Mediator, and telling his friends that the Father had given all things into his hand, rises from supper, and, to the great surprise of the company, who wondered what he was going to do, washed his disciples' feet.\n\n1. Here is the rightful advancement of the Lord Jesus. Glorious things are here said of Christ as Mediator.\n\n(1.) The Father had given all things into his hands; had given him a propriety in all, and a power over all, as possessor of heaven and earth, in pursuance of the great designs of his undertaking; see Matt. xi. 27. The accommodation and arbitration of all matters in variance between God and man were committed into his hands as the great umpire and referee; and the administration of the kingdom of God among men, in all the branches of it, was committed to him; so that all acts, both of government and judgment, were to pass through his hands; he is heir of all things.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":234,"text":"v. 3-5","label":"John 13:3–5","href":"/jhn/13/#v3","status":"detected"},{"at":855,"text":"Matt. xi. 27","label":"Matthew 11:27","href":"/mat/11/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.3-5.2","start":3,"end":5,"heading":"","excerpt":"(2.) The condescension was so much the greater that he did this for his own disciples, who in themselves were of a low and despicable condition, not curious about their bodies; their feet, it is likely, were seldom washed, and therefore very dirty. In relation to him, they were his scholars, his servants, and such as should have washed his feet, whose dependence was upon him, and their expectations from him. Many of great spirits otherwise will do a mean thing to curry favour with their superiors; they rise by stooping, and climb by cringing; but for Christ to do this to his disciples could be no act of policy nor complaisance, but pure humility.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.4.1","start":4,"end":4,"heading":"He rose from supper to do it","excerpt":"(3.) He rose from supper to do it. Though we translate it (v. 2) supper being ended, it might be better read, there being a supper made, or he being at supper, for he sat down again (v. 12), and we find him dipping a sop (v. 26), so that he did it in the midst of his meal, and thereby taught us, [1.] Not to reckon it a disturbance, nor any just cause of uneasiness, to be called from our meal to do God or our brother any real service, esteeming the discharge of our duty more than our necessary food, ch. iv. 34. Christ would not leave his preaching to oblige his nearest relations (Mark iii. 33), but would leave his supper to show his love to his disciples. [2.] Not to be over nice about our meat. It would have turned many a squeamish stomach to wash dirty feet at supper-time; but Christ did it, not that we might learn to be rude and slovenly (cleanliness and godliness will do well together), but to teach us not to be curious, not to indulge, but mortify, the delicacy of the appetite, giving good manners their due place, and no more.\n\n(4.) He put himself into the garb of a servant, to do it: he laid aside his loose and upper garments, that he might apply himself to this service the more expeditely. We must address ourselves to duty as those that are resolved not to take state, but to take pains; we must divest ourselves of every thing that would either feed our pride or hang in our way and hinder us in what we have to do, must gird up the loins of our mind, as those that in earnest buckle to business.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":59,"text":"v. 2","label":"John 13:2","href":"/jhn/13/#v2","status":"detected"},{"at":183,"text":"v. 12","label":"John 13:12","href":"/jhn/13/#v12","status":"detected"},{"at":222,"text":"v. 26","label":"John 13:26","href":"/jhn/13/#v26","status":"detected"},{"at":504,"text":"ch. iv. 34","label":"John 4:34","href":"/jhn/4/#v34","status":"detected"},{"at":586,"text":"Mark iii. 33","label":"Mark 3:33","href":"/mrk/3/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.4-5.1","start":4,"end":5,"heading":"Here is the voluntary abasement of our Lord Jesus notwithstanding this","excerpt":"2. Here is the voluntary abasement of our Lord Jesus notwithstanding this. Jesus knowing his own glory as God, and his own authority and power as Mediator, one would think it should follow, He rises from supper, lays aside his ordinary garments, calls for robes, bids them keep their distance, and do him homage; but no, quite the contrary, when he considered this he gave the greatest instance of humility. Note, A well-grounded assurance of heaven and happiness, instead of puffing a man up with pride, will make and keep him very humble. Those that would be found conformable to Christ, and partakers of his Spirit, must study to keep their minds low in the midst of the greatest advancements. Now that which Christ humbled himself to was to wash his disciples' feet.\n\n(1.) The action itself was mean and servile, and that which servants of the lowest rank were employed in. Let thine handmaid (saith Abigail) be a servant to wash the feet of the servants of my lord; let me be in the meanest employment, 1 Sam. xxv. 41. If he had washed their hands or faces, it had been great condescension (Elisha poured water on the hands of Elijah, 2 Kings iii. 11); but for Christ to stoop to such a piece of drudgery as this may well excite our admiration. Thus he would teach us to think nothing below us wherein we may be serviceable to God's glory and the good of our brethren.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":1008,"text":"1 Sam. xxv. 41","label":"1 Samuel 25:41","href":"/1sa/25/#v41","status":"detected"},{"at":1140,"text":"2 Kings iii. 11","label":"2 Kings 3:11","href":"/2ki/3/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.4-5.2","start":4,"end":5,"heading":"","excerpt":"(5.) He did it with all the humble ceremony that could be, went through all the parts of the service distinctly, and passed by none of them; he did it as if he had been used thus to serve; did it himself alone, and had none to minister to him in it. He girded himself with the towel, as servants throw a napkin on their arm, or put an apron before them; he poured water into the basin out of the water-pots that stood by (ch. ii. 6), and then washed their feet; and, to complete the service, wiped them. Some think that he did not wash the feet of them all, but only four or five of them, that being thought sufficient to answer the end; but I see nothing to countenance this conjecture, for in other places where he did make a difference it is taken notice of; and his washing the feet of them all, without exception, teaches us a catholic and extensive charity to all Christ's disciples, even the least.\n\n(6.) Nothing appears to the contrary but that he washed the feet of Judas among the rest, for he was present, v. 26. It is the character of a widow indeed that she had washed the saints' feet (1 Tim. v. 10), and there is some comfort in this; but the blessed Jesus here washed the feet of a sinner, the worst of sinners, the worst to him, who was at this time contriving to betray him.\n\nMany interpreters consider Christ's washing his disciples' feet as a representation of his whole undertaking. He knew that he was equal with God, and all things were his; and yet he rose from his table in glory, laid aside his robes of light, girded himself with our nature, took upon him the form of a servant, came not to be ministered to, but to minister, poured out his blood, poured out his soul unto death, and thereby prepared a laver to wash us from our sins, Rev. i. 5.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":422,"text":"ch. ii. 6","label":"John 2:6","href":"/jhn/2/#v6","status":"detected"},{"at":1017,"text":"v. 26","label":"John 13:26","href":"/jhn/13/#v26","status":"detected"},{"at":1100,"text":"1 Tim. v. 10","label":"1 Timothy 5:10","href":"/1ti/5/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.6.1","start":6,"end":6,"heading":"The surprise Peter was in when he saw his Master go about this mean service","excerpt":"1. The surprise Peter was in when he saw his Master go about this mean service (v. 6): Then cometh he to Simon Peter, with his towel and basin, and bids him put out his feet to be washed. Chrysostom conjectures that he first washed the feet of Judas, who readily admitted the honour, and was pleased to see his Master so disparage himself. It is most probable that when he went about this service (which is all that is meant by his beginning to wash, v. 5) he took Peter first, and that the rest would not have suffered it, if they had not first heard it explained in what passed between Christ and Peter. Whether Christ came first to Peter or no, when he did come to him, Peter was startled at the proposal: Lord (saith he) dost thou wash my feet? Here is an emphasis to be laid upon the persons, thou and me; and the placing of the words is observable, sy mou—what, thou mine? Tu mihi lavas pedes? Quid est tu? Quid est mihi? Cogitanda sunt potius quam dicenda—Dost thou wash my feet? What is it thou? What to me? These things are rather to be contemplated than uttered.—Aug. in loc. What thou, our Lord and Master, whom we know and believe to be the Son of God, and Saviour and ruler of the world, do this for me, a worthless worm of the earth, a sinful man, O Lord? Shall those hands wash my feet which with a touch have cleansed lepers, given sight to the blind, and raised the dead? So Theophylact, and from him Dr. Taylor. Very willingly would Peter have taken the basin and towel, and washed his Master's feet, and been proud of the honour, Luke xvii. 7, 8. \"This had been natural and regular; for my Master to wash my feet is such a solecism as never was; such a paradox as I cannot understand. Is this the manner of men?\" Note, Christ's condescensions, especially his condescensions to us, wherein we find ourselves taken notice of by his grace, are justly the matter of our admiration, ch. xiv. 22. Who am I, Lord God? And what is my father's house?","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":80,"text":"v. 6","label":"John 13:6","href":"/jhn/13/#v6","status":"detected"},{"at":451,"text":"v. 5","label":"John 13:5","href":"/jhn/13/#v5","status":"detected"},{"at":1549,"text":"Luke xvii. 7, 8","label":"Luke 17:7–8","href":"/luk/17/#v7","status":"detected"},{"at":1897,"text":"ch. xiv. 22","label":"John 14:22","href":"/jhn/14/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.7.1","start":7,"end":7,"heading":"The immediate satisfaction Christ gave to this question of surprise","excerpt":"2. The immediate satisfaction Christ gave to this question of surprise. This was at least sufficient to silence his objections (v. 7): What I do, thou knowest not now, but thou shalt know hereafter. Here are two reasons why Peter must submit to what Christ was doing:—\n\n(1.) Because he was at present in the dark concerning it, and ought not to oppose what he did not understand, but acquiesce in the will and wisdom of one who could give a good reason for all he said and did. Christ would teach Peter an implicit obedience: \"What I do thou knowest not now, and therefore art no competent judge of it, but must believe it is well done because I do it.\" Note, Consciousness to ourselves of the darkness we labour under, and our inability to judge of what God does, should make us sparing and modest in our censures of his proceedings; see Heb. xi. 8.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":128,"text":"v. 7","label":"John 13:7","href":"/jhn/13/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.7.2","start":7,"end":7,"heading":"Because there was something considerable in it, of which he should hereafter know the meaning","excerpt":"(2.) Because there was something considerable in it, of which he should hereafter know the meaning: \"Thou shalt know hereafter what need thou hast of being washed, when thou shalt be guilty of the heinous sin of denying me;\" so some. \"Thou shalt know, when, in the discharge of the office of an apostle, thou wilt be employed in washing off from those under thy charge the sins and defilements of their earthly affections;\" so Dr. Hammond. Note, [1.] Our Lord Jesus does many things the meaning of which even his own disciples do not for the present know, but they shall know afterwards. What he did when he became man for us and what he did when he became a worm and no man for us, what he did when he lived our life and what he did when he laid it down, could not be understood till afterwards, and then it appeared that it behoved him, Heb. ii. 17. Subsequent providences explain preceding ones; and we see afterwards what was the kind tendency of events that seemed most cross; and the way which we thought was about proved the right way. [2.] Christ's washing his disciples' feet had a significancy in it, which they themselves did not understand till afterwards, when Christ explained it to be a specimen of the laver of regeneration, and till the Spirit was poured out upon them from on high. We must let Christ take his own way, both in ordinances and providences, and we shall find in the issue it was the best way.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":839,"text":"Heb. ii. 17","label":"Hebrews 2:17","href":"/heb/2/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.8.1","start":8,"end":8,"heading":"Peter's peremptory refusal, notwithstanding this, to let Christ wash his feet","excerpt":"3. Peter's peremptory refusal, notwithstanding this, to let Christ wash his feet (v. 8): Thou shalt by no means wash my feet; no, never. So it is in the original. It is the language of a fixed resolution. Now, (1.) Here was a show of humility and modesty. Peter herein seemed to have, and no doubt he really had, a great respect for his Master, as he had, Luke v. 8. Thus many are beguiled of their reward in a voluntary humility (Col. ii. 18, 23), such a self-denial as Christ neither appoints nor accepts; for, (2.) Under this show of humility there was a real contradiction to the will of the Lord Jesus: \"I will wash thy feet,\" saith Christ; \"But thou never shalt,\" saith Peter, \"it is not a fitting thing;\" so making himself wiser than Christ. It is not humility, but infidelity, to put away the offers of the gospel, as if too rich to be made to us or too good news to be true.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":82,"text":"v. 8","label":"John 13:8","href":"/jhn/13/#v8","status":"detected"},{"at":356,"text":"Luke v. 8","label":"Luke 5:8","href":"/luk/5/#v8","status":"detected"},{"at":431,"text":"Col. ii. 18, 23","label":"Colossians 2:18","href":"/col/2/#v18","status":"detected"},{"at":431,"text":"Col. ii. 18, 23","label":"Colossians 2:23","href":"/col/2/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.8.2","start":8,"end":8,"heading":"","excerpt":"4. Christ's insisting upon his offer, and a good reason given to Peter why he should accept it: If I wash thee not, thou hast no part with me. This may be taken, (1.) As a severe caution against disobedience: \"If I wash thee not, if thou continue refractory, and wilt not comply with thy Master's will in so small a matter, thou shalt not be owned as one of my disciples, but be justly discarded and cashiered for not observing orders.\" Thus several of the ancients understand it; if Peter will make himself wiser than his Master, and dispute the commands he ought to obey, he does in effect renounce his allegiance, and say, as they did, What portion have we in David, in the Son of David? And so shall his doom be, he shall have no part in him. Let him use no more manners than will do him good, for to obey is better than sacrifice, 1 Sam. xv. 22. Or, (2.) As a declaration of the necessity of spiritual washing; and so I think it is to be understood: \"If I wash not thy soul from the pollution of sin, thou hast no part with me, no interest in me, no communion with me, no benefit by me.\" Note, All those, and those only, that are spiritually washed by Christ, have a part in Christ. [1.] To have a part in Christ, or with Christ, has all the happiness of a Christian bound up in it, to be partakers of Christ (Heb. iii. 14), to share in those inestimable privileges which result from a union with him and relation to him. It is that good part the having of which is the one thing needful. [2.] It is necessary to our having a part in Christ that he wash us. All those whom Christ owns and saves he justifies and sanctifies, and both are included in his washing them. We cannot partake of his glory if we partake not of his merit and righteousness, and of his Spirit and grace.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":836,"text":"1 Sam. xv. 22","label":"1 Samuel 15:22","href":"/1sa/15/#v22","status":"detected"},{"at":1315,"text":"Heb. iii. 14","label":"Hebrews 3:14","href":"/heb/3/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.9.1","start":9,"end":9,"heading":"Peter's more than submission, his earnest request, to be washed by Christ","excerpt":"5. Peter's more than submission, his earnest request, to be washed by Christ, v. 9. If this be the meaning of it, Lord, wash not my feet only, but also my hands and my head. How soon is Peter's mind changed! When the mistake of his understanding was rectified, the corrupt resolution of his will was soon altered. Let us therefore not be peremptory in any resolve (except in our resolve to follow Christ), because we may soon see cause to retract it, but cautious in taking up a purpose we will be tenacious of. Observe,\n\n(1.) How ready Peter is to recede from what he had said: \"Lord, what a fool was I to speak such a hasty word!\" Now that the washing of him appeared to be an act of Christ's authority and grace he admits it; but disliked when it seemed only an act of humiliation. Note, [1.] Good men, when they see their error, will not be loth to recant it. [2.] Sooner or later, Christ will bring all to be of his mind.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":78,"text":"v. 9","label":"John 13:9","href":"/jhn/13/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.9.2","start":9,"end":9,"heading":"","excerpt":"(2.) How importunate he is for the purifying grace of the Lord Jesus, and the universal influence of it, even upon his hands and head. Note, A divorce from Christ, and an exclusion from having a part in him, is the most formidable evil in the eyes of all that are enlightened, for the fear of which they will be persuaded to any thing. And for fear of this we should be earnest with God in prayer, that he will wash us, will justify and sanctify us. \"Lord, that I may not be cut off from thee, make me fit for thee, by the washing of regeneration. Lord, wash not my feet only from the gross pollutions that cleave to them, but also my hands and my head from the spots which they have contracted, and the undiscerned filth which proceeds by perspiration from the body itself.\" Note, Those who truly desire to be sanctified desire to be sanctified throughout, and to have the whole man, with all its parts and powers, purified, 1 Thess. v. 23.\n\n6. Christ's further explication of this sign, as it represented spiritual washing.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":926,"text":"1 Thess. v. 23","label":"1 Thessalonians 5:23","href":"/1th/5/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.10.1","start":10,"end":10,"heading":"With reference to his disciples that were faithful to him","excerpt":"(1.) With reference to his disciples that were faithful to him (v. 10): He that is washed all over in the bath (as was frequently practised in those countries), when he returns to his house, needeth not save to wash his feet, his hands and head having been washed, and he having only dirtied his feet in walking home. Peter had gone from one extreme to the other. At first he would not let Christ wash his feet; and now he overlooks what Christ had done for him in his baptism, and what was signified thereby, and cries out to have his hands and head washed. Now Christ directs him into the meaning; he must have his feet washed, but not his hands and head. [1.] See here what is the comfort and privilege of such as are in a justified state; they are washed by Christ, and are clean every whit, that is, they are graciously accepted of God, as if they were so; and, though they offend, yet they need not, upon their repentance, be again put into a justified state, for then should they often be baptized. The evidence of a justified state may be clouded, and the comfort of it suspended, when yet the charter of it is not vacated or taken away. Though we have occasion to repent daily, God's gifts and callings are without repentance. The heart may be swept and garnished, and yet still remain the devil's palace; but, if it be washed, it belongs to Christ, and he will not lose it. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":64,"text":"v. 10","label":"John 13:10","href":"/jhn/13/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.10.2","start":10,"end":10,"heading":"","excerpt":"... [2.] See what ought to be the daily care of those who through grace are in a justified state, and that is to wash their feet; to cleanse themselves from the guilt they contract daily through infirmity and inadvertence, by the renewed exercise of repentance, with a believing application of the virtue of Christ's blood. We must also wash our feet by constant watchfulness against every thing that is defiling, for we must cleanse our way, and cleanse our feet by taking heed thereto, Ps. cxix. 9. The priests, when they were consecrated, were washed with water; and, though they did not need afterwards to be so washed all over, yet, whenever they went in to minister, they must wash their feet and hands at the laver, on pain of death, Exod. xxx. 19, 20. The provision made for our cleansing should not make us presumptuous, but the more cautious. I have washed my feet, how shall I defile them? From yesterday's pardon, we should fetch an argument against this day's temptation.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":488,"text":"Ps. cxix. 9","label":"Psalms 119:9","href":"/psa/119/#v9","status":"detected"},{"at":741,"text":"Exod. xxx. 19, 20","label":"Exodus 30:19–20","href":"/exo/30/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.10-11.1","start":10,"end":11,"heading":"With reflection upon Judas","excerpt":"(2.) With reflection upon Judas: And you are clean, but not all, v. 10, 11. He pronounces his disciples clean, clean through the word he had spoken to them, ch. xv. 3. He washed them himself, and then said, You are clean; but he excepts Judas: not all; they were all baptized, even Judas, yet not all clean; many have the sign that have not the thing signified. Note, [1.] Even among those who are called disciples of Christ, and profess relation to him, there are some who are not clean, Prov. xxx. 12. [2.] The Lord knows those that are his, and those that are not, 2 Tim. ii. 19. The eye of Christ can separate between the precious and the vile, the clean and the unclean. [3.] When those that have called themselves disciples afterwards prove traitors, their apostasy at last is a certain evidence of their hypocrisy all along. [4.] Christ sees it necessary to let his disciples know that they are not all clean; that we may all be jealous over ourselves (Is it I? Lord, is it I that am among the clean, yet not clean?) and that, when hypocrites are discovered, it may be no surprise nor stumbling to us.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":65,"text":"v. 10, 11","label":"John 13:10–11","href":"/jhn/13/#v10","status":"detected"},{"at":157,"text":"ch. xv. 3","label":"John 15:3","href":"/jhn/15/#v3","status":"detected"},{"at":489,"text":"Prov. xxx. 12","label":"Proverbs 30:12","href":"/pro/30/#v12","status":"detected"},{"at":568,"text":"2 Tim. ii. 19","label":"2 Timothy 2:19","href":"/2ti/2/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.12.1","start":12,"end":12,"heading":"With what solemnity he gave an account of the meaning of what he had done","excerpt":"1. With what solemnity he gave an account of the meaning of what he had done (v. 12): After he had washed their feet, he said, Know you what I have done?\n\n(1.) He adjourned the explication till he had finished the transaction, [1.] To try their submission and implicit obedience. What he did they should not know till afterwards, that they might learn to acquiesce in his will when they could not give a reason for it. [2.] Because it was proper to finish the riddle before he unriddled it. Thus, as to his whole undertaking, when his sufferings were finished, when he had resumed the garments of his exalted state and was ready to sit down again, then he opened the understandings of his disciples, and poured out his Spirit, Luke xxiv. 45, 46.\n\n(2.) Before he explained it, he asked them if they could construe it: Know you what I have done to you? He put this question to them, not only to make them sensible of their ignorance, and the need they had to be instructed (as Zech. iv. 5, 13, Knowest thou not what these be? and I said, No, my Lord), but to raise their desires and expectations of instruction: \"I would have you know, and, if you will give attention, I will tell you.\" Note, It is the will of Christ that sacramental signs should be explained, and that his people should be acquainted with the meaning of them; otherwise, though ever so significant, to those who know not the thing signified they are insignificant. Hence they are directed to ask, What mean you by this service? Exod. xii. 26.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":78,"text":"v. 12","label":"John 13:12","href":"/jhn/13/#v12","status":"detected"},{"at":727,"text":"Luke xxiv. 45, 46","label":"Luke 24:45–46","href":"/luk/24/#v45","status":"detected"},{"at":975,"text":"Zech. iv. 5, 13","label":"Zechariah 4:5","href":"/zec/4/#v5","status":"detected"},{"at":975,"text":"Zech. iv. 5, 13","label":"Zechariah 4:13","href":"/zec/4/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.13.1","start":13,"end":13,"heading":"Upon what he grounds that which he had to say","excerpt":"2. Upon what he grounds that which he had to say (v. 13): \"You call me Master and Lord, you give me those titles, in speaking of me, in speaking to me, and you say well, for so I am; you are in the relation of scholars to me, and I do the part of a master to you.\" Note, (1.) Jesus Christ is our Master and Lord; he that is our Redeemer and Saviour is, in order to that, our Lord and Master. He is our Master, didaskalos—our teacher and instructor in all necessary truths and rules, as a prophet revealing to us the will of God. He is our Lord, kyrios—our ruler and owner, that has authority over us and propriety in us. (2.) It becomes the disciples of Christ to call him Master and Lord, not in compliment, but in reality; not by constraint, but with delight. Devout Mr. Herbert, when he mentioned the name of Christ, used to add, my Master; and thus expresses himself concerning it in one of his poems:\n\nHow sweetly doth my Master sound, my Master!\n\nAs ambergris leaves a rich scent unto the taster,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":50,"text":"v. 13","label":"John 13:13","href":"/jhn/13/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.13.2","start":13,"end":13,"heading":"","excerpt":"So do these words a sweet content, an oriental fragrancy, my Master.\n\n(3.) Our calling Christ Master and Lord is an obligation upon us to receive and observe the instruction he gives us. Christ would thus pre-engage their obedience to a command that was displeasing to flesh and blood. If Christ be our Master and Lord, be so by our own consent, and we have often called him so, we are bound in honour and honesty to be observant of him.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.14.1","start":14,"end":14,"heading":"The lesson which he hereby taught","excerpt":"3. The lesson which he hereby taught: You also ought to wash one another's feet, v. 14.\n\n(1.) Some have understood this literally, and have thought these words amount to the institution of a standing ordinance in the church; that Christians should, in a solemn religious manner, wash one another's feet, in token of their condescending love to one another. St. Ambrose took it so, and practised it in the church of Milan. St. Austin saith that those Christians who did not do it with their hands, yet (he hoped) did it with their hearts in humility; but he saith, It is much better to do it with the hands also, when there is occasion, as 1 Tim. v. 10. What Christ has done Christians should not disdain to do. Calvin saith that the pope, in the annual observance of this ceremony on Thursday in the passion week, is rather Christ's ape than his follower, for the duty enjoined, in conformity to Christ, was mutual: Wash one another's feet. And Jansenius saith, It is done, Frigidè et dissimiliter—Frigidly, and unlike the primitive model.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":81,"text":"v. 14","label":"John 13:14","href":"/jhn/13/#v14","status":"detected"},{"at":639,"text":"1 Tim. v. 10","label":"1 Timothy 5:10","href":"/1ti/5/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.14.2","start":14,"end":14,"heading":"But doubtless it is to be understood figuratively","excerpt":"(2.) But doubtless it is to be understood figuratively; it is an instructive sign, but not sacramental, as the eucharist. This was a parable to the eye; and three things our Master hereby designed to teach us:—[1.] A humble condescension. We must learn of our Master to be lowly in heart (Matt. xi. 29), and walk with all lowliness; we must think meanly of ourselves and respectfully of our brethren, and deem nothing below us but sin; we must say of that which seems mean, but has a tendency to the glory of God and our brethren's good, as David (2 Sam. vi. 22), If this be to be vile, I will be yet more vile. Christ had often taught his disciples humility, and they had forgotten the lesson; but now he teaches them in such a way as surely they could never forget. [2.] A condescension to be serviceable. To wash one another's feet is to stoop to the meanest offices of love, for the real good and benefit one of another, as blessed Paul, who, though free from all, made himself servant of all; and the blessed Jesus, who came not to be ministered unto, but to minister. We must not grudge to take care and pains, and to spend time, and to diminish ourselves for the good of those to whom we are not under any particular obligations, even of our inferiors, and such as are not in a capacity of making us any requital. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":289,"text":"Matt. xi. 29","label":"Matthew 11:29","href":"/mat/11/#v29","status":"detected"},{"at":548,"text":"2 Sam. vi. 22","label":"2 Samuel 6:22","href":"/2sa/6/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.14.3","start":14,"end":14,"heading":"","excerpt":"... Washing the feet after travelling contributes both to the decency of the person and to his ease, so that to wash one another's feet is to consult both the credit and the comfort one of another, to do what we can both to advance our brethren's reputation and to make their minds easy. See 1 Cor. x. 24; Heb. vi. 10. The duty is mutual; we must both accept help from our brethren and afford help to our brethren. [3.] A serviceableness to the sanctification one of another: You ought to wash one another's feet, from the pollutions of sin. Austin takes it in this sense, and many others. We cannot satisfy for one another's sins, this is peculiar to Christ, but we may help to purify one another from sin. We must in the first place wash ourselves; this charity must begin at home (Matt. vii. 5), but it must not end there; we must sorrow for the failings and follies of our brethren, much more for their gross pollutions (1 Cor. v. 2), must wash our brethren's polluted feet in tears. We must faithfully reprove them, and do what we can to bring them to repentance (Gal. vi. 1), and we must admonish them, to prevent their falling into the mire; this is washing their feet.\n\n4. Here is the ratifying and enforcing of this command from the example of what Christ had now done: If I your Lord and Master have done it to you, you ought to do it to one another. He shows the cogency of this argument in two things:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":292,"text":"1 Cor. x. 24","label":"1 Corinthians 10:24","href":"/1co/10/#v24","status":"detected"},{"at":306,"text":"Heb. vi. 10","label":"Hebrews 6:10","href":"/heb/6/#v10","status":"detected"},{"at":784,"text":"Matt. vii. 5","label":"Matthew 7:5","href":"/mat/7/#v5","status":"detected"},{"at":925,"text":"1 Cor. v. 2","label":"1 Corinthians 5:2","href":"/1co/5/#v2","status":"detected"},{"at":1069,"text":"Gal. vi. 1","label":"Galatians 6:1","href":"/gal/6/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.15.1","start":15,"end":15,"heading":"","excerpt":"(1.) I am your Master, and you are my disciples, and therefore you ought to learn of me (v. 15); for in this, as in other things, I have given you an example, that you should do to others as I have done to you. Observe, [1.] What a good teacher Christ is. He teaches by example as well as doctrine, and for this end came into this world, and dwelt among us, that he might set us a copy of all those graces and duties which his holy religion teaches; and it is a copy without one false stroke. Hereby he made his own laws more intelligible and honourable. Christ is a commander like Gideon, who said to his soldiers, Look on me, and do likewise (Judg. vii. 17); like Abimelech, who said, What you have seen me do, make haste and do as I have done (Judg. ix. 48); and like Cæsar, who called his soldiers, not milites—soldiers, but, commilitones—fellow-soldiers, and whose usual word was, not Ite illue, but Venite huc; not Go, but Come. [2.] What good scholars we must be. We must do as he hath done; for therefore he gave us a copy, that we should write after it, that we might be as he was in this world (1 John iv. 17), and walk as he walked, 1 John ii. 6. Christ's example here in is to be followed by ministers in particular, in whom the graces of humility and holy love should especially appear, and by the exercise thereof they effectually serve the interests of their Master and the ends of their ministry. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":89,"text":"v. 15","label":"John 13:15","href":"/jhn/13/#v15","status":"detected"},{"at":645,"text":"Judg. vii. 17","label":"Judges 7:17","href":"/jdg/7/#v17","status":"detected"},{"at":747,"text":"Judg. ix. 48","label":"Judges 9:48","href":"/jdg/9/#v48","status":"detected"},{"at":1105,"text":"1 John iv. 17","label":"1 John 4:17","href":"/1jn/4/#v17","status":"detected"},{"at":1144,"text":"1 John ii. 6","label":"1 John 2:6","href":"/1jn/2/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.15.2","start":15,"end":15,"heading":"","excerpt":"... When Christ sent his apostles abroad as his agents, it was with this charge, that they should not take state upon them, nor carry things with a high hand, but become all things to all men, 1 Cor. ix. 22. What I have done to your dirty feet that do you to the polluted souls of sinners; wash them. Some who suppose this to have been done at the passover supper think it intimates a rule in admitting communicants to the Lord's-supper, to see that they be first washed and cleansed by reformation and a blameless conversation, and then take them in to compass God's altar. But all Christians likewise are here taught to condescend to each other in love, and to do it as Christ did it, unasked, unpaid; we must not be mercenary in the services of love, nor do them with reluctancy.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":193,"text":"1 Cor. ix. 22","label":"1 Corinthians 9:22","href":"/1co/9/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.16.1","start":16,"end":16,"heading":"","excerpt":"(2.) I am your Master, and you are my disciples, and therefore you cannot think it below you to do that, how mean soever it may seem, which you have seen me do, for (v. 16) the servant is not greater than his Lord, neither he that is sent, though sent with all the pomp and power of an ambassador, greater than he that sent him. Christ had urged this (Matt. x. 24, 25) as a reason why they should not think it strange if they suffered as he did; here he urges it as a reason why they should not think it much to humble themselves as he did. What he did not think a disparagement to him, they must not think a disparagement to them. Perhaps the disciples were inwardly disgusted at this precept of washing one another's feet, as inconsistent with the dignity they expected shortly to be preferred to. To obviate such thoughts, Christ reminds them of their place as his servants; they were not better men than their Master, and what was consistent with his dignity was much more consistent with theirs. If he was humble and condescending, it ill became them to be proud and assuming. Note, [1.] We must take good heed to ourselves, lest Christ's gracious condescensions to us, and advancements of us, through the corruption of nature occasion us to entertain high thoughts of ourselves or low thoughts of him. We need to be put in mind of this, that we are not greater than our Lord. [2.] Whatever our Master was pleased to condescend to in favour to us, we should much more condescend to in conformity to him. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":166,"text":"v. 16","label":"John 13:16","href":"/jhn/13/#v16","status":"detected"},{"at":352,"text":"Matt. x. 24, 25","label":"Matthew 10:24–25","href":"/mat/10/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.16.2","start":16,"end":16,"heading":"","excerpt":"... Christ, by humbling himself, has dignified humility, and put an honour upon it, and obliged his followers to think nothing below them but sin. We commonly say to those who disdain to do such or such a thing, As good as you have done it, and been never the worse thought of; and true indeed it is, if our Master has done it. When we see our Master serving, we cannot but see how ill it becomes us to be domineering.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.18.1","start":18,"end":18,"heading":"Christ gives them a general intimation of it","excerpt":"I. Christ gives them a general intimation of it (v. 18): I speak not of you all, I cannot expect you will all do these things, for I know whom I have chosen, and whom I have passed by; but the scripture will be fulfilled (Ps. xli. 9), He that eateth bread with me hath lifted up his heel against me. He does not yet speak out, either of the crime or the criminal, but raises their expectations of a further discovery.\n\n1. He intimates to them that they were not all right. He had said (v. 10), You are clean, but not all. So here, I speak not of you all. Note, What is said of the excellencies of Christ's disciples cannot be said of all that are called so. The word of Christ is a distinguishing word, which separates between cattle and cattle, and will distinguish thousands into hell who flattered themselves with hopes that they were going to heaven. I speak not of you all; you my disciples and followers. Note, There is a mixture of bad with good in the best societies, a Judas among the apostles; it will be so till we come to the blessed society into which shall enter nothing unclean or disguised.\n\n2. That he himself knew who were right, and who were not: I know whom I have chosen, who the few are that are chosen among the many that are called with the common call. Note, (1.) Those that are chosen, Christ himself had the choosing of them; he nominated the persons he undertook for. (2.) Those that are chosen are known to Christ, for he never forgets any whom he has once had in his thoughts of love, 2 Tim. ii. 19.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":49,"text":"v. 18","label":"John 13:18","href":"/jhn/13/#v18","status":"detected"},{"at":222,"text":"Ps. xli. 9","label":"Psalms 41:9","href":"/psa/41/#v9","status":"detected"},{"at":486,"text":"v. 10","label":"John 13:10","href":"/jhn/13/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.18.2","start":18,"end":18,"heading":"","excerpt":"3. That in the treachery of him that proved false to him the scripture was fulfilled, which takes off very much both the surprise and offence of the thing. Christ took one into his family whom he foresaw to be a traitor, and did not by effectual grace prevent his being so, that the scripture might be fulfilled. Let it not therefore be a stumbling-block to any; for, though it do not at all lessen Judas's offence, it may lessen our offence at it. The scripture referred to is David's complaint of the treachery of some of his enemies; the Jewish expositors, and ours from them generally understand it of Ahithophel: Grotius thinks it intimates that the death of Judas would be like that of Ahithophel. But because that psalm speaks of David's sickness, of which we read nothing at the time of Ahithophel's deserting him, it may better be understood of some other friend of his, that proved false to him. This our Saviour applies to Judas. (1.) Judas, as an apostle, was admitted to the highest privilege: he did eat bread with Christ. He was familiar with him, and favoured by him, was one of his family, one of those with whom he was intimately conversant. David saith of his treacherous friend, He did eat of my bread; but Christ, being poor, had no bread he could properly call his own. He saith, He did eat bread with me; such as he had by the kindness of his friends, that ministered to him, his disciples had their share of, Judas among the rest. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.18.3","start":18,"end":18,"heading":"","excerpt":"... Wherever he went, Judas was welcome with him, did not dine among servants, but sat at table with his Master, ate of the same dish, drank of the same cup, and in all respects fared as he fared. He ate miraculous bread with him, when the loaves were multiplied, ate the passover with him. Note, All that eat bread with Christ are not his disciples indeed. See 1 Cor. x. 3-5. (2.) Judas, as an apostate, was guilty of the basest treachery: he lifted up the heel against Christ. [1.] He forsook him, turned his back upon him, went out from the society of his disciples, v. 30. [2.] He despised him, shook off the dust of his feet against him, in contempt of him and his gospel. Nay, [3.] He became an enemy to him; spurned at him, as wrestlers do at their adversaries, whom they would overthrow. Note, It is no new thing for those that were Christ's seeming friends to prove his real enemies. Those who pretended to magnify him magnify themselves against him, and thereby prove themselves guilty, not only of the basest ingratitude, but the basest treachery and perfidiousness.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":362,"text":"1 Cor. x. 3-5","label":"1 Corinthians 10:3–5","href":"/1co/10/#v3","status":"detected"},{"at":570,"text":"v. 30","label":"John 13:30","href":"/jhn/13/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.19.1","start":19,"end":19,"heading":"He gives them a reason why he told them beforehand of the treachery of Judas","excerpt":"II. He gives them a reason why he told them beforehand of the treachery of Judas (v. 19): \"Now I tell you before it come, before Judas has begun to put his wicked plot in execution, that when it is come to pass you may, instead of stumbling at it, be confirmed in your belief that I am he, he that should come.\" 1. By his clear and certain foresight of things to come, of which in this, as in other instances, he gave incontestable proof, he proved himself to be the true God, before whom all things are naked and open. Christ foretold that Judas would betray him when there was no ground to suspect such a thing, and so proved himself the eternal Word, which is a discerner of the thoughts and intents of the heart. The prophecies of the New Testament concerning the apostasy of the latter times (which we have, 2 Thess. ii.; 1 Tim. iv., and in the Apocalypse) being evidently accomplished is a proof that those writings were divinely inspired, and confirms our faith in the whole canon of scripture. 2. By this application of the types and prophecies of the Old Testament to himself, he proved himself to be the true Messiah, to whom all the prophets bore witness. Thus it was written, and thus it behoved Christ to suffer, and he suffered just as it was written, Luke xxiv. 25, 26; ch. viii. 28.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":82,"text":"v. 19","label":"John 13:19","href":"/jhn/13/#v19","status":"detected"},{"at":813,"text":"2 Thess. ii.; 1 Tim. iv.","label":"2 Thessalonians 2:1–17","href":"/2th/2/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.20.1","start":20,"end":20,"heading":"","excerpt":"III. He gives a word of encouragement to his apostles, and all his ministers whom he employs in his service (v. 20): He that receiveth whomsoever I send receiveth me. The purport of these words is the same with what we have in other scriptures, but it is not easy to make out their coherence here. Christ had told his disciples that they must humble and abase themselves. \"Now,\" saith he, \"though there may be those that will despise you for your condescension, yet there will be those that will do you honour, and shall be honoured for so doing.\" Those who know themselves dignified by Christ's commission may be content to be vilified in the world's opinion. Or, he intended to silence the scruples of those who, because there was a traitor among the apostles, would be shy of receiving any of them; for, if one of them was false to his Master, to whom would any of them be true? Ex uno disce omnes—They are all alike. No, as Christ will think never the worse of them for Judas's crime, so he will stand by them, and own them, and will raise up such as shall receive them. Those that had received Judas when he was a preacher, and perhaps were converted and edified by his preaching, were never the worse, nor should reflect upon it with any regret, though he afterwards proved a traitor; for he was one whom Christ sent. We cannot know what men are, much less what they will be, but those who appear to be sent of Christ we must receive, till the contrary appear. Though some, by entertaining strangers, have entertained robbers unawares, yet we must still be hospitable, for thereby some have entertained angels. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":109,"text":"v. 20","label":"John 13:20","href":"/jhn/13/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.20.2","start":20,"end":20,"heading":"","excerpt":"... The abuses put upon our charity, though ordered with ever so much discretion, will neither justify our uncharitableness, nor lose us the reward of our charity. 1. We are here encouraged to receive ministers as sent of Christ: \"He that receiveth whomsoever I send, though weak and poor, and subject to like passions as others (for as the law, so the gospel, makes men priests that have infirmity), yet if he deliver my message, and be regularly called and appointed to do so, and as an officer give himself to the word and prayer, he that entertains him shall be owned as a friend of mine.\" Christ was now leaving the world, but he would leave an order of men to be his agents, to deliver his word, and those who receive this, in the light and love of it, receive him. To believe the doctrine of Christ, and obey his law, and accept the salvation offered upon the terms proposed; this is receiving those whom Christ sends, and it is receiving Christ Jesus the Lord himself. 2. We are here encouraged to receive Christ as sent of God: He that thus receiveth me, that receiveth Christ in his ministers, receiveth the Father also, for they come upon his errand likewise, baptizing in the name of the Father, as well as of the Son. Or, in general, He that receiveth me as his prince and Saviour receiveth him that sent me as his portion and felicity. Christ was sent of God, and in embracing his religion we embrace the only true religion.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.21.1","start":21,"end":21,"heading":"","excerpt":"IV. Christ more particularly notifies to them the plot which one of their number was now hatching against him (v. 21): When Jesus had thus said in general, to prepare them for a more particular discovery, he was troubled in spirit, and showed it by some gesture or sign, and he testified, he solemnly declared it (cum animo testandi—with the solemnity of a witness on oath), \"One of you shall betray me; one of you my apostles and constant followers.\" None indeed could be said to betray him but those in whom he reposed a confidence, and who were the witnesses of his retirements. This did not determine Judas to the sin by any fatal necessity; for, though the event did follow according to the prediction, yet not from the prediction. Christ is not the author of sin; yet as to this heinous sin of Judas, 1. Christ foresaw it; for even that which is secret and future, and hidden from the eyes of all living, naked and open before the eyes of Christ. He knows what is in men better than they do themselves (2 Kings viii. 12), and therefore sees what will be done by them. I knew that thou wouldest deal very treacherously, Isa. xlviii. 8. 2. He foretold it, not only for the sake of the rest of the disciples, but for the sake of Judas himself, that he might take warning, and recover himself out of the snare of the devil. Traitors proceed not in their plots when they find they are discovered; surely Judas, when he finds that his Master knows his design, will retreat in time; if not, it will aggravate his condemnation. 3. He spoke of it with a manifest concern; he was troubled in spirit when he mentioned it. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":111,"text":"v. 21","label":"John 13:21","href":"/jhn/13/#v21","status":"detected"},{"at":1009,"text":"2 Kings viii. 12","label":"2 Kings 8:12","href":"/2ki/8/#v12","status":"detected"},{"at":1125,"text":"Isa. xlviii. 8","label":"Isaiah 48:8","href":"/isa/48/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.21.2","start":21,"end":21,"heading":"","excerpt":"... He had often spoken of his own sufferings and death, without any such trouble of spirit as he here manifested when he spoke of the ingratitude and treachery of Judas. This touched him in a tender part. Note, The falls and miscarriages of the disciples of Christ are a great trouble of spirit to their Master; the sins of Christians are the grief of Christ. \"What! One of you betray me? You that have received from me such distinguishing favours; you that I had reason to think would be firm to me, that have professed such a respect for me; what iniquity have you found in me that one of you should betray me?\" This went to his heart, as the undutifulness of children grieves those who have nourished and brought them up, Isa. i. 2. See Ps. xcv. 10; Isa. liii. 10.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":726,"text":"Isa. i. 2","label":"Isaiah 1:2","href":"/isa/1/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.22.1","start":22,"end":22,"heading":"The disciples quickly take the alarm","excerpt":"V. The disciples quickly take the alarm. They knew their Master would neither deceive them nor jest with them; and therefore looked one upon another, with a manifest concern, doubting of whom he spake. 1. By looking one upon another they evinced the trouble they were in upon this notice given them; it struck such a horror upon them that they knew not well which way to look, nor what to say. They saw their Master troubled, and therefore they were troubled. This was at a feast where they were cheerfully entertained; but hence we must be taught to rejoice with trembling, and as though we rejoiced not. When David wept for his son's rebellion, all his followers wept with him (2 Sam. xv. 30); so Christ's disciples here. Note, That which grieves Christ is, and should be, a grief to all that are his, particularly the scandalous miscarriages of those that are called by his name: Who is offended, and I burn not? 2. Hereby they endeavoured to discover the traitor. They looked wistfully in one another's face, to see who blushed, or, by some disorder in the countenance, manifested guilt in the heart, upon this notice; but, while those who were faithful had their consciences so clear that they could lift up their faces without spot, he that was false had his conscience so seared that he was not ashamed, neither could he blush, and so no discovery could be made in this way. Christ thus perplexed his disciples for a time, and put them into confusion, that he might humble them, and prove them, might excite in them a jealousy of themselves, and an indignation at the baseness of Judas. It is good for us sometimes to be put to a gaze, to be put to a pause.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":680,"text":"2 Sam. xv. 30","label":"2 Samuel 15:30","href":"/2sa/15/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.23.1","start":23,"end":23,"heading":"","excerpt":"1. Of all the disciples John was most fit to ask, because he was the favourite, and sat next his Master (v. 23): There was leaning on Jesus's bosom one of the disciples whom Jesus loved. It appears that this was John, by comparing ch. xxi. 20, 24. Observe, (1.) The particular kindness which Jesus had for him; he was known by this periphrasis, that he was the disciple whom Jesus loved. He loved them all (v. 1), but John was particularly dear to him. His name signifies gracious. Daniel, who was honoured with the revelations of the Old Testament, as John of the New, was a man greatly beloved, Dan. ix. 23. Note, Among the disciples of Christ some are dearer to him than others. (2.) His place and posture at this time: He was leaning on Jesus's bosom. Some say that it was the fashion in those countries to sit at meat in a leaning posture, so that the second lay in the bosom of the first, and so on, which does not seem probable to me, for in such a posture as this they could neither eat nor drink conveniently; but, whether this was the case or not, John now leaned on Christ's bosom, and it seems to be an extraordinary expression of endearment used at this time. Note, There are some of Christ's disciples whom he lays in his bosom, who have more free and intimate communion with him than others. The Father loved the Son, and laid him in his bosom (ch. i. 18), and believers are in like manner one with Christ, ch. xvii. 21. This honour all the saints shall have shortly in the bosom of Abraham. Those who lay themselves at Christ's feet, he will lay in his bosom. (3.) ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":105,"text":"v. 23","label":"John 13:23","href":"/jhn/13/#v23","status":"detected"},{"at":231,"text":"ch. xxi. 20, 24","label":"John 21:20","href":"/jhn/21/#v20","status":"detected"},{"at":407,"text":"v. 1","label":"John 13:1","href":"/jhn/13/#v1","status":"detected"},{"at":597,"text":"Dan. ix. 23","label":"Daniel 9:23","href":"/dan/9/#v23","status":"detected"},{"at":1360,"text":"ch. i. 18","label":"John 1:18","href":"/jhn/1/#v18","status":"detected"},{"at":1422,"text":"ch. xvii. 21","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.23.2","start":23,"end":23,"heading":"","excerpt":"... Yet he conceals his name, because he himself was the penman of the story. He put this instead of his name, to show that he was pleased with it; it is his title of honour, that he was the disciple whom Jesus loved, as in David's and Solomon's court there was one that was the king's friend; yet he does not put his name down, to show that he was not proud of it, nor would seem to boast of it. Paul in a like case saith, I knew a man in Christ.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.23-26.1","start":23,"end":26,"heading":"","excerpt":"VI. The disciples were solicitous to get their Master to explain himself, and to tell them particularly whom he meant; for nothing but this can put them out of their present pain, for each of them thought he had as much reason to suspect himself as any of his brethren; now,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.24.1","start":24,"end":24,"heading":"Of all the disciples Peter was most forward to know","excerpt":"2. Of all the disciples Peter was most forward to know, v. 24. Peter, sitting at some distance, beckoned to John, by some sign or other, to ask. Peter was generally the leading man, most apt to put himself forth; and, where men's natural tempers lead them to be thus bold in answering and asking, if kept under the laws of humility and wisdom, they make men very serviceable. God gives his gifts variously; but that the forward men in the church may not think too well of themselves, nor the modest be discouraged, it must be noted that it was not Peter, but John, that was the beloved disciple. Peter was desirous to know, not only that he might be sure it was not he, but that, knowing who it was, they might withdraw from him, and guard against him, and, if possible, prevent his design. It were a desirable thing, we should think, to know who in the church will deceive us; yet let this suffice—Christ knows, though we do not. The reason why Peter did not himself ask was because John had a much fairer opportunity, by the advantage of his seat at table, to whisper the question into the ear of Christ, and to receive a like private answer. It is good to improve our interest in those that are near to Christ, and to engage their prayers for us. Do we know any that we have reason to think lie in Christ's bosom? Let us beg of them to speak a good word for us.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":56,"text":"v. 24","label":"John 13:24","href":"/jhn/13/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.25.1","start":25,"end":25,"heading":"The question was asked accordingly","excerpt":"3. The question was asked accordingly (v. 25): He then, lying at the breast of Jesus, and so having the convenience of whispering with him, saith unto him, Lord, who is it? Now here John shows, (1.) A regard to his fellow-disciple, and to the motion he made. Though Peter had not the honour he had at this time, yet he did not therefore disdain to take the hint and intimation he gave him. Note, Those who lie in Christ's bosom may often learn from those who lie at his feet something that will be profitable for them, and be reminded of that which they did not of themselves think of. John was willing to gratify Peter herein, having so fair an opportunity for it. As every one hath received the gift, so let him minister the same for a common good, Rom. xii. 6. (2.) A reverence of his Master. Though he whispered this in Christ's ear, yet he called him Lord; the familiarity he was admitted to did not at all lessen his respect for his Master. It becomes us to use a reverence in expression, and to observe a decorum even in our secret devotions, which no eye is a witness to, as well as in public assemblies. The more intimate communion gracious souls have with Christ, the more sensible they are of his worthiness and their own unworthiness, as Gen. xviii. 27.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":39,"text":"v. 25","label":"John 13:25","href":"/jhn/13/#v25","status":"detected"},{"at":751,"text":"Rom. xii. 6","label":"Romans 12:6","href":"/rom/12/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.26.1","start":26,"end":26,"heading":"Christ gave a speedy answer to this question, but whispered it in John's ear","excerpt":"4. Christ gave a speedy answer to this question, but whispered it in John's ear; for it appears (v. 29) that the rest were still ignorant of the matter. He it is to whom I shall give a sop, psomion—a morsel, a crust, when I have dipped it in the sauce. And when he had dipped the sop, John strictly observing his motion, he gave it to Judas; and Judas took it readily enough, not suspecting the design of it, but glad of a savoury bit, to make up his mouth with. (1.) Christ notified the traitor by a sign. He could have told John by name who he was (The adversary and enemy is that wicked Judas, he is the traitor, and none but he); but thus he would exercise the observation of John, and intimate what need his ministers have of a spirit of discerning; for the false brethren we are to stand upon our guard against are not made known to us by words, but by signs; they are to be known to us by their fruits, by their spirits; it requires great diligence and care to form a right judgment upon them. (2.) That sign was a sop which Christ gave him, a very proper sign, because it was the fulfilling of the scripture (v. 18) that the traitor should be one that ate bread with him, that was at this time a fellow-commoner with him. It had likewise a significancy in it, and teaches us, [1.] That Christ sometimes gives sops to traitors; worldly riches, honours, and pleasures are sops (if I may so speak), which Providence sometimes gives into the hands of wicked men. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":97,"text":"v. 29","label":"John 13:29","href":"/jhn/13/#v29","status":"detected"},{"at":1117,"text":"v. 18","label":"John 13:18","href":"/jhn/13/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.26.2","start":26,"end":26,"heading":"","excerpt":"... Judas perhaps thought himself a favourite because he had the sop, like Benjamin at Joseph's table, a mess by himself; thus the prosperity of fools, like a stupifying sop, helps to destroy them. [2.] That we must not be outrageous against those whom we know to be very malicious against us. Christ carved to Judas as kindly as to any at the table, though he knew he was then plotting his death. If thine enemy hunger, feed him; this is to do as Christ does.\n\nVII. Judas himself, instead of being convinced hereby of his wickedness, was the more confirmed in it, and the warning given him was to him a savour of death unto death; for it follows,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.27.1","start":27,"end":27,"heading":"The devil hereupon took possession of him","excerpt":"1. The devil hereupon took possession of him (v. 27): After the sop, Satan entered into him: not to make him melancholy, nor drive him distracted, which was the effect of his possessing some; not to hurry him into the fire, nor into the water; happy had it been for him if that had been the worst of it, or if with the swine he had been choked in the sea; but Satan entered into him to possess him with a prevailing prejudice against Christ and his doctrine, and a contempt of him, as one whose life was of small value, to excite in him a covetous desire of the wages of unrighteousness and a resolution to stick at nothing for the obtaining of them. But,\n\n(1.) Was not Satan in him before? How then is it said that now Satan entered into him? Judas was all along a devil (ch. vi. 70), a son of perdition, but now Satan gained a more full possession of him, had a more abundant entrance into him. His purpose to betray his Master was now ripened into a fixed resolution; now he returned with seven other spirits more wicked than himself, Luke xi. 26. Note, [1.] Though the devil is in every wicked man that does his works (Eph. ii. 2), yet sometimes he enters more manifestly and more powerfully than at other times, when he puts them upon some enormous wickedness, which humanity and natural conscience startle at. [2.] Betrayers of Christ have much of the devil in them. Christ speaks of the sin of Judas as greater than that of any of his persecutors.\n\n(2.) How came Satan to enter into him after the sop? Perhaps he was presently aware that it was the discovery of him, and it made him desperate in his resolutions. Many are made worse by the gifts of Christ's bounty, and are confirmed in their impenitency by that which should have led them to repentance. The coals of fire heaped upon their heads, instead of melting them, harden them.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":46,"text":"v. 27","label":"John 13:27","href":"/jhn/13/#v27","status":"detected"},{"at":773,"text":"ch. vi. 70","label":"John 6:70","href":"/jhn/6/#v70","status":"detected"},{"at":1038,"text":"Luke xi. 26","label":"Luke 11:26","href":"/luk/11/#v26","status":"detected"},{"at":1123,"text":"Eph. ii. 2","label":"Ephesians 2:2","href":"/eph/2/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.27.2","start":27,"end":27,"heading":"Christ hereupon dismissed him, and delivered him up to his own heart's lusts","excerpt":"2. Christ hereupon dismissed him, and delivered him up to his own heart's lusts: Then said Jesus unto him, What thou doest, do quickly. This is not to be understood as either advising him to his wickedness or warranting him in it; but either, (1.) As abandoning him to the conduct and power of Satan. Christ knew that Satan had entered into him, and had peaceable possession; and now he gives him up as hopeless. The various methods Christ had used for his conviction were ineffectual; and therefore, \"What thou doest thou wilt do quickly; if thou art resolved to ruin thyself, go on, and take what comes.\" Note, When the evil spirit is willingly admitted, the good Spirit justly withdraws. Or, (2.) As challenging him to do his worst: \"Thou art plotting against me, put thy plot in execution and welcome, the sooner the better, I do not fear thee, I am ready for thee.\" Note, our Lord Jesus was very forward to suffer and die for us, and was impatient of delay in the perfecting of his undertaking. Christ speaks of Judas's betraying him as a thing he was now doing, though he was only purposing it. Those who are contriving and designing mischief are, in God's account, doing mischief.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.27.3","start":27,"end":27,"heading":"Of his speedy departure","excerpt":"(1.) Of his speedy departure: He went out presently, and quitted the house, [1.] For fear of being more plainly discovered to the company, for, if he were, he expected they would all fall upon him, and be the death of him, or at least of his project. [2.] He went out as one weary of Christ's company and the society of his apostles. Christ needed not to expel him, he expelled himself. Note, Withdrawing from the communion of the faithful is commonly the first overt-act of a backslider, and the beginning of an apostasy. [3.] He went out to prosecute his design, to look for those with whom he was to make his bargain, and to settle the agreement with them. Now that Satan had got into him he hurried him on with precipitation, lest he should see his error and repent of it.\n\n(2.) Of the time of his departure: It was night. [1.] Though it was night, an unseasonable time for business, yet, Satan having entered into him, he made no difficulty of the coldness and darkness of the night. This should shame us out of our slothfulness and cowardice in the service of Christ, that the devil's servants are so earnest and venturous in his service. [2.] Because it was night, and this gave him advantage of privacy and concealment. He was not willing to be seen treating with the chief priests, and therefore chose the dark night as the fittest time for such works of darkness. Those whose deeds are evil love darkness rather than light. See Job xxiv. 13, &c.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":1438,"text":"Job xxiv. 13","label":"Job 24:13","href":"/job/24/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.28-29.1","start":28,"end":29,"heading":"","excerpt":"3. Those that were at table understood not what he meant, because they did not hear what he whispered to John (v. 28, 29): No man at table, neither the disciples nor any other of the guests, except John, knew for what intent he spoke this to him. (1.) They did not suspect that Christ said it to Judas as a traitor, because it did not enter into their heads that Judas was such a one, or would prove so. Note, It is an excusable dulness in the disciples of Christ not to be quick-sighted in their censures. Most are ready enough to say, when they hear harsh things spoken in general, Now such a one is meant, and now such a one; but Christ's disciples were so well taught to love one another that they could not easily learn to suspect one another; charity thinks no evil. (2.) They therefore took it for granted that he said it to him as a trustee, or treasurer of the household, giving him order for the laying out of some money. Their surmises in this case discover to us for what uses and purposes our Lord Jesus commonly directed payments out of that little stock he had, and so teach us how to honour the Lord with our substance. They concluded something was to be laid out, either, [1.] In works of piety: Buy those things that we have need of against the feast. Though he borrowed a room to eat the passover in, yet he bought in provision for it. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":111,"text":"v. 28, 29","label":"John 13:28–29","href":"/jhn/13/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.29.1","start":29,"end":29,"heading":"","excerpt":"... That is to be reckoned well bestowed which is laid out upon those things we have need of for the maintenance of God's ordinances among us; and we have the less reason to grudge that expense now because our gospel-worship is far from being so chargeable as the legal worship was. [2.] Or in works of charity: That he should give something to the poor. By this it appears, First, That our Lord Jesus, though he lived upon alms himself (Luke viii. 3), yet gave alms to the poor, a little out of a little. Though he might very well be excused, not only because he was poor himself, but because he did so much good in other ways, curing so many gratis; yet, to set us an example, he gave, for the relief of the poor, out of that which he had for the subsistence of his family; see Eph. iv. 28. Secondly, That the time of a religious feast was thought a proper time for works of charity. When he celebrated the passover he ordered something for the poor. When we experience God's bounty to us, this should make us bountiful to the poor.\n\n4. Judas hereupon sets himself vigorously to pursue his design against him: He went away. Notice is taken,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":438,"text":"Luke viii. 3","label":"Luke 8:3","href":"/luk/8/#v3","status":"detected"},{"at":780,"text":"Eph. iv. 28","label":"Ephesians 4:28","href":"/eph/4/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.30.1","start":30,"end":30,"heading":"Judas hereupon sets himself vigorously to pursue his design against him","excerpt":"4. Judas hereupon sets himself vigorously to pursue his design against him: He went away. Notice is taken,\n\n(1.) Of his speedy departure: He went out presently, and quitted the house, [1.] For fear of being more plainly discovered to the company, for, if he were, he expected they would all fall upon him, and be the death of him, or at least of his project. [2.] He went out as one weary of Christ's company and the society of his apostles. Christ needed not to expel him, he expelled himself. Note, Withdrawing from the communion of the faithful is commonly the first overt-act of a backslider, and the beginning of an apostasy. [3.] He went out to prosecute his design, to look for those with whom he was to make his bargain, and to settle the agreement with them. Now that Satan had got into him he hurried him on with precipitation, lest he should see his error and repent of it.\n\n(2.) Of the time of his departure: It was night. [1.] Though it was night, an unseasonable time for business, yet, Satan having entered into him, he made no difficulty of the coldness and darkness of the night. This should shame us out of our slothfulness and cowardice in the service of Christ, that the devil's servants are so earnest and venturous in his service. [2.] Because it was night, and this gave him advantage of privacy and concealment. He was not willing to be seen treating with the chief priests, and therefore chose the dark night as the fittest time for such works of darkness. Those whose deeds are evil love darkness rather than light. See Job xxiv. 13, &c.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":1546,"text":"Job xxiv. 13","label":"Job 24:13","href":"/job/24/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.31.1","start":31,"end":31,"heading":"Here is something which Christ instructs them in, concerning his sufferings, that was very comforting","excerpt":"1. Here is something which Christ instructs them in, concerning his sufferings, that was very comforting.\n\n(1.) That he should himself be glorified in them. Now the Son of man is to be exposed to the greatest ignominy and disgrace, to be despitefully used to the last degree, and dishonoured both by the cowardice of his friends and the insolence of his enemies; yet now he is glorified; For, [1.] Now he is to obtain a glorious victory over Satan and all the powers of darkness, to spoil them, and triumph over them. He is now girding on the harness, to take the field against these adversaries of God and man, with as great an assurance as if he had put it off. [2.] Now he is to work out a glorious deliverance for his people, by his death to reconcile them to God, and bring in an everlasting righteousness and happiness for them; to shed that blood which is to be an inexhaustible fountain of joys and blessings to all believers. [3.] Now he is to give a glorious example of self-denial and patience under the cross, courage and contempt of the world, zeal for the glory of God, and love to the souls of men, such as will make him to be for ever admired and had in honour. Christ had been glorified in many miracles he had wrought, and yet he speaks of his being glorified now in his sufferings, as if that were more than all his other glories in his humble state.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.31.2","start":31,"end":31,"heading":"That God the Father should be glorified in them","excerpt":"(2.) That God the Father should be glorified in them. The sufferings of Christ were, [1.] The satisfaction of God's justice, and so God was glorified in them. Reparation was thereby made with great advantage for the wrong done him in his honour by the sin of man. The ends of the law were abundantly answered, and the glory of his government effectually asserted and maintained. [2.] They were the manifestation of his holiness and mercy. The attributes of God shine brightly in creation and providence, but much more in the work of redemption; see 1 Cor. i. 24; 2 Cor. iv. 6. God is love, and herein he hath commended his love.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":549,"text":"1 Cor. i. 24","label":"1 Corinthians 1:24","href":"/1co/1/#v24","status":"detected"},{"at":563,"text":"2 Cor. iv. 6","label":"2 Corinthians 4:6","href":"/2co/4/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.32.1","start":32,"end":32,"heading":"","excerpt":"(3.) That he should himself be greatly glorified after them, in consideration of God's being greatly glorified by them, v. 32. Observe how he enlarges upon it. [1.] He is sure that God will glorify him; and those whom God glorifies are glorious indeed. Hell and earth set themselves to vilify Christ, but God resolved to glorify him, and he did it. He glorified him in his sufferings by the amazing signs and wonders, both in heaven and earth, which attended them, and extorted even from his crucifiers an acknowledgment that he was the Son of God. But especially after his sufferings he glorified him, when he set him at his own right hand, gave him a name above every name. [2.] That he will glorify him in himself—en heauto. Either, First, In Christ himself. He will glorify him in his own person, and not only in his kingdom among men. This supposes his speedy resurrection. A common person may be honoured after his death, in his memory or posterity, but Christ was honoured in himself. Or, secondly, in God himself. God will glorify him with himself, as it is explained, ch. xvii. 5. He shall sit down with the Father upon his throne, Rev. iii. 21. This is true glory. [3.] That he will glorify him straightway. He looked upon the joy and glory set before him, not only as great, but as near; and his sorrows and sufferings short and soon over. Good services done to earthly princes often remain long unrewarded; but Christ had his preferments presently. It was but forty hours (or not so much) from his death to his resurrection, and forty days thence to his ascension, so that it might well be said that he was straightway glorified, Ps. xvi. 10. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":120,"text":"v. 32","label":"John 13:32","href":"/jhn/13/#v32","status":"detected"},{"at":1077,"text":"ch. xvii. 5","label":"John 17:5","href":"/jhn/17/#v5","status":"detected"},{"at":1141,"text":"Rev. iii. 21","label":"Revelation 3:21","href":"/rev/3/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.32.2","start":32,"end":32,"heading":"","excerpt":"... [4.] All this in consideration of God's being glorified in and by his sufferings: Seeing God is glorified in him, and receives honour from his sufferings, God shall in like manner glorify him in himself, and give honour to him. Note, first, In the exaltation of Christ there was a regard had to his humiliation, and a reward given for it. Because he humbled himself, therefore God highly exalted him. If the Father be so great a gainer in his glory by the death of Christ, we may be sure that the Son shall be no loser in his. See the covenant between them, Isa. liii. 12. Secondly, Those who mind the business of glorifying God no doubt shall have the happiness of being glorified with him.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":562,"text":"Isa. liii. 12","label":"Isaiah 53:12","href":"/isa/53/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.33.1","start":33,"end":33,"heading":"","excerpt":"2. Here is something that Christ instructs them in, concerning his sufferings, which was awakening, for as yet they were slow of heart to understand it (v. 33): Little children, yet a little while I am with you, &c. Two things Christ here suggests, to quicken his disciples to improve their present opportunities; two serious words:—\n\n(1.) That his stay in this world, to be with them here, they would find to be very short. Little children. This compellation does not bespeak so much their weakness as his tenderness and compassion; he speaks to them with the affection of a father, now that he is about to leaven them, and to leave blessings with them. Know this, then, that yet a little while I am with you. Whether we understand this as referring to his death or his ascension it comes much to one; he had but a little time to spend with them, and therefore, [1.] Let them improve the advantage they now had. If they had any good question to ask, if they would have any advice, instruction, or comfort, let them speak quickly; for yet a little while I am with you. We must make the best of the helps we have for our souls while we have them, because we shall not have them long; they will be taken from us, or we from them. [2.] Let them not doat upon his bodily presence, as if their happiness and comfort were bound up in that; no, they must think of living without it; not be always little children, but go alone, without their nurses. Ways and means are appointed but for a little while, and are not to be rested in, but pressed through to our rest, to which they have a reference.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":153,"text":"v. 33","label":"John 13:33","href":"/jhn/13/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.33.2","start":33,"end":33,"heading":"","excerpt":"(2.) That their following him to the other world, to be with him there, they would find to be very difficult. What he had said to the Jews (ch. vii. 34) he saith to his disciples; for they have need to be quickened by the same considerations that are propounded for the convincing and awakening of sinners. Christ tells them here, [1.] That when he was gone they would feel the want of him; You shall seek me, that is \"you shall wish you had me again with you.\" We are often taught the worth of mercies by the want of them. Though the presence of the Comforter yielded them real and effectual relief in straits and difficulties, yet it was not such a sensible satisfaction as his bodily presence would have been to those who had been used to it. But observe, Christ said to the Jews, You shall seek me and not find me; but to the disciples he only saith, You shall seek me, intimating that though they should not find his bodily presence any more than the Jews, yet they should find that which was tantamount, and should not seek in vain. When they sought his body in the sepulchre, though they did not find it, yet they sought to good purpose. [2.] That whither he went they could not come, which suggests to them high thoughts of him, who was going to an invisible inaccessible world, to dwell in that light which none can approach unto; and also low thoughts of themselves, and serious thoughts of their future state. Christ tells them that they could not follow him (as Joshua told the people that they could not serve the Lord) only to quicken them to so much the more diligence and care. They could not follow him to his cross, for they had not courage and resolution; it appeared that they could not when they all forsook him and fled. Nor could they follow him to his crown, for they had not a sufficiency of their own, nor were their work and warfare yet finished.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":140,"text":"ch. vii. 34","label":"John 7:34","href":"/jhn/7/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.34.1","start":34,"end":34,"heading":"The command of their Master","excerpt":"1. The command of their Master (v. 34): A new commandment I give unto you. He not only commends it as amiable and pleasant, not only counsels it as excellent and profitable, but commands it, and makes it one of the fundamental laws of his kingdom; it goes a-breast with the command of believing in Christ, 1 John iii. 23; 1 Pet. i. 22. It is the command of our ruler, who has a right to give law to us; it is the command of our Redeemer, who gives us this law in order to the curing of our spiritual diseases and the preparing of us for our eternal bliss. It is a new commandment; that is, (1.) It is a renewed commandment; it was a commandment from the beginning (1 John ii. 7), as old as the law of nature, it was the second great commandment of the law of Moses; yet, because it is also one of the great commandments of the New Testament, of Christ the new Lawgiver, it is called a new commandment; it is like an old book in a new edition corrected and enlarged. This commandment has been so corrupted by the traditions of the Jewish church that when Christ revived it, and set it in a true light, it might well be called a new commandment. Laws of revenge and retaliation were so much in vogue, and self-love had so much the ascendant, that the law of brotherly love was forgotten as obsolete and out of date; so that as it came from Christ new, it was new to the people. (2.) It is an excellent command, as a new song is an excellent song, that has an uncommon gratefulness in it. (3.) ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":32,"text":"v. 34","label":"John 13:34","href":"/jhn/13/#v34","status":"detected"},{"at":306,"text":"1 John iii. 23","label":"1 John 3:23","href":"/1jn/3/#v23","status":"detected"},{"at":322,"text":"1 Pet. i. 22","label":"1 Peter 1:22","href":"/1pe/1/#v22","status":"detected"},{"at":665,"text":"1 John ii. 7","label":"1 John 2:7","href":"/1jn/2/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.34.2","start":34,"end":34,"heading":"","excerpt":"... It is an everlasting command; so strangely new as to be always so; as the new covenant, which shall never decay (Heb. viii. 13); it shall be new to eternity, when faith and hope are antiquated. (4.) As Christ gives it, it is new. Before it was, Thou shalt love thy neighbour; now it is, You shall love one another; it is pressed in a more winning way when it is thus pressed as mutual duty owing to one another.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":117,"text":"Heb. viii. 13","label":"Hebrews 8:13","href":"/heb/8/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.34.3","start":34,"end":34,"heading":"The example of their Saviour is another argument for brotherly love","excerpt":"2. The example of their Saviour is another argument for brotherly love: As I have loved you. It is this that makes it a new commandment—that this rule and reason of love (as I have loved you) is perfectly new, and such as had been hidden from ages and generations. Understand this, (1.) Of all the instances of Christ's love to his disciples, which they had already experienced during the time he went in and out among them. He spoke kindly to them, concerned himself heartily for them, and for their welfare, instructed, counselled, and comforted them, prayed with them and for them, vindicated them when they were accused, took their part when they were run down, and publicly owned them to be dearer to him that his mother, or sister, or brother. He reproved them for what was amiss, and yet compassionately bore with their failings, excused them, made the best of them, and passed by many an oversight. Thus he had loved them, and just now washed their feet; and thus they must love one another, and love to the end. Or, (2.) It may be understood of the special instance of love to all his disciples which he was now about to give, in laying down his life for them. Greater love hath no man than this, ch. xv. 13. Has he thus loved us all? Justly may he expect that we should be loving to one another. Not that we are capable of doing any thing of the same nature for each other (Ps. xlix. 7), but we must love one another in some respects after the same manner; we must set this before us as our copy, and take directions from it. Our love to one another must be free and ready, laborious and expensive, constant and persevering; it must be love to the souls one of another. We must also love one another from this motive, and upon this consideration—because Christ has loved us. See Rom. xv. 1, 3; Eph. v. 2, 25; Phil. ii. 1-5.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":1206,"text":"ch. xv. 13","label":"John 15:13","href":"/jhn/15/#v13","status":"detected"},{"at":1384,"text":"Ps. xlix. 7","label":"Psalms 49:7","href":"/psa/49/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.34-35.1","start":34,"end":35,"heading":"He discourses with them concerning the great duty of brotherly love","excerpt":"II. He discourses with them concerning the great duty of brotherly love (v. 34, 35): You shall love one another. Judas was now gone out, and had proved himself a false brother; but they must not therefore harbour such jealousies and suspicions one of another as would be the bane of love: though there was one Judas among them, yet they were not all Judases. Now that the enmity of the Jews against Christ and his followers was swelling to the height, and they must expect such treatment as their Master had, it concerned them by brotherly love to strengthen one another's hands. Three arguments for mutual love are here urged:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":73,"text":"v. 34, 35","label":"John 13:34–35","href":"/jhn/13/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.35.1","start":35,"end":35,"heading":"The reputation of their profession","excerpt":"3. The reputation of their profession (v. 35): By this shall all men know that you are my disciples, if you have love one to another. Observe, We must have love, not only show love, but have it in the root and habit of it, and have it when there is not any present occasion to show it; have it ready. \"Hereby it will appear that you are indeed my followers by following me in this.\" Note, Brotherly love is the badge of Christ's disciples. By this he knows them, by this they may know themselves (1 John ii. 14), and by this others may know them. This is the livery of his family, the distinguishing character of his disciples; this he would have them noted for, as that wherein they excelled all others—their loving one another. This was what their Master was famous for; all that ever heard of him have heard of his love, his great love; and therefore, if you see any people more affectionate one to another than what is common, say, \"Certainly these are the followers of Christ, they have been with Jesus.\" Now by this it appears, (1.) That the heart of Christ was very much upon it, that his disciples should love one another. In this they must be singular; whereas the way of the world is to be every one for himself, they should be hearty for one another. He does not say, By this shall men know that you are my disciples—if you work miracles, for a worker of miracles is but a cypher without charity (1 Cor. xiii. 1, 2); but if you love one another from a principle of self-denial and gratitude to Christ. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":39,"text":"v. 35","label":"John 13:35","href":"/jhn/13/#v35","status":"detected"},{"at":497,"text":"1 John ii. 14","label":"1 John 2:14","href":"/1jn/2/#v14","status":"detected"},{"at":1408,"text":"1 Cor. xiii. 1, 2","label":"1 Corinthians 13:1–2","href":"/1co/13/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.35.2","start":35,"end":35,"heading":"","excerpt":"... This Christ would have to be the proprium of his religion, the principal note of the true church. (2.) That it is the true honour of Christ's disciples to excel in brotherly love. Nothing will be more effectual than this to recommend them to the esteem and respect of others. See what a powerful attractive it was, Acts ii. 46, 47. Tertullian speaks of it as the glory of the primitive church that the Christians were known by their affection to one another. Their adversaries took notice of it, and said, See how these Christians love one another, Apol. cap. 39. (3.) That, if the followers of Christ do not love one another, they not only cast an unjust reproach upon their profession, but give just cause to suspect their own sincerity. O Jesus! are these thy Christians, these passionate, malicious, spiteful, ill-natured people? Is this thy son's coat? When our brethren stand in need of help from us, and we have an opportunity of being service able to them, when they differ in opinion and practice from us, or are any ways rivals with or provoking to us, and so we have an occasion to condescend and forgive, in such cases as this it will be known whether we have this badge of Christ's disciples.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":319,"text":"Acts ii. 46, 47","label":"Acts 2:46–47","href":"/act/2/#v46","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.36.1","start":36,"end":36,"heading":"Peter's question was bold and blunt","excerpt":"1. Peter's question was bold and blunt (v. 36): Lord, whither goest thou? referring to what Christ had said (v. 33), Whither I go, you cannot come. The practical instructions Christ had given them concerning brotherly love he overlooks, and asks no questions upon them, but fastens upon that concerning which Christ purposely kept them in the dark. Note, It is a common fault among us to be more inquisitive concerning things secret, which belong to God only, than concerning things revealed, which belong to us and our children, more desirous to have our curiosity gratified than our consciences directed, to know what is done in heaven than what we may do to get thither. It is easy to observe it in the converse of Christians, how soon a discourse of that which is plain and edifying is dropped, and no more said to it, the subject is exhausted; which in a matter of doubtful disputation runs into an endless strife of words.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":40,"text":"v. 36","label":"John 13:36","href":"/jhn/13/#v36","status":"detected"},{"at":109,"text":"v. 33","label":"John 13:33","href":"/jhn/13/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.36.2","start":36,"end":36,"heading":"Christ's answer was instructive","excerpt":"2. Christ's answer was instructive. He did not gratify him with any particular account of the world he was going to, nor ever foretold his glories and joys so distinctly as he did his sufferings, but said what he had said before (v. 36): Let this suffice, thou canst not follow me now, but shalt follow me hereafter, (1.) We may understand it of his following him to the cross: \"Thou hast not yet strength enough of faith and resolution to drink of my cup;\" and it appeared so by his cowardice when Christ was suffering. For this reason, when Christ was seized, he provided for the safety of his disciples. Let these go their way, because they could not follow him now. Christ considers the frame of his disciples, and will not cut out for them that work and hardship which they are not as yet fit for; the day shall be as the strength is. Peter, though designed for martyrdom, cannot follow Christ now, not being come to his full growth, but he shall follow him hereafter; he shall be crucified at last, like his Master. Let him not think that because he escapes suffering now he shall never suffer. From our missing the cross once, we must not infer that we shall never meet it; we may be reserved for greater trials than we have yet known. (2.) We may understand it of his following him to the crown. Christ was now going to his glory, and Peter was very desirous to go with him: \"No,\" saith Christ, \"thou canst not follow me now, thou art not yet ripe for heaven, nor hast thou finished thy work on earth. The forerunner must first enter to prepare a place for thee, but thou shalt follow me afterwards, after thou hast fought the good fight, and at the time appointed.\" Note, Believers must not expect to be glorified as soon as they are effectually called, for there is a wilderness between the Red Sea and Canaan.\n\nII. Peter's confidence, and the check given to that.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":230,"text":"v. 36","label":"John 13:36","href":"/jhn/13/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.37.1","start":37,"end":37,"heading":"Peter makes a daring protestation of his constancy","excerpt":"1. Peter makes a daring protestation of his constancy. He is not content to be left behind, but asks, \"Lord why cannot I follow thee now? Dost thou question my sincerity and resolution? I promise thee, if there be occasion, I will lay down my life for thy sake.\" Some think Peter had a conceit, as the Jews had in a like case (ch. vii. 35), that Christ was designing a journey or voyage into some remote country, and that he declared his resolution to go along with him wherever he went; but, having heard his Master so often speak of his own sufferings, surely he could not understand him any otherwise than of his going away by death; and he resolves as Thomas did that he will go and die with him; and better die with him than live without him. See here, (1.) What an affectionate love Peter had to our Lord Jesus: \"I will lay down my life for thy sake, and I can do no more.\" I believe Peter spoke as he thought, and though he was inconsiderate he was not insincere, in his resolution. Note, Christ should be dearer to us than our own lives, which therefore, when we are called to it, we should be willing to lay down for his sake, Acts xx. 24. (2.) How ill he took it to have it questioned, intimated in that expostulation, \"Lord, why cannot I follow thee now? Dost thou suspect my fidelity to thee?\" 1 Sam. xxix. 8. Note, It is with regret that true love hears its own sincerity arraigned, as ch. xxi. 17. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":327,"text":"ch. vii. 35","label":"John 7:35","href":"/jhn/7/#v35","status":"detected"},{"at":1136,"text":"Acts xx. 24","label":"Acts 20:24","href":"/act/20/#v24","status":"detected"},{"at":1306,"text":"1 Sam. xxix. 8","label":"1 Samuel 29:8","href":"/1sa/29/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.37.2","start":37,"end":37,"heading":"","excerpt":"... Christ had indeed said that one of them was a devil, but he was discovered, and gone out, and therefore Peter thinks he may speak with the more assurance of his own sincerity; \"Lord, I am resolved I will never leave thee, and therefore why cannot I follow thee?\" We are apt to think that we can do any thing, and take it amiss to be told that this and the other we cannot do, whereas without Christ we can do nothing.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.38.1","start":38,"end":38,"heading":"Christ gives him a surprising prediction of his inconstancy","excerpt":"2. Christ gives him a surprising prediction of his inconstancy, v. 38. Jesus Christ knows us better than we know ourselves, and has many ways of discovering those to themselves whom he loves, and will hide pride from. (1.) He upbraids Peter with his confidence: Wilt thou lay down thy life for my sake? Me thinks, he seems to have said this with a smile: \"Peter, thy promises are too large, too lavish to be relied on; thou dost not consider with what reluctancy and struggle a life is laid down, and what a hard task it is to die; not so soon done as said.\" Christ hereby puts Peter upon second thoughts, not that he might retract his resolution, or recede from it, but that he might insert into it that necessary proviso, \"Lord, thy grace enabling me, I will lay down my life for thy sake.\" \"Wilt thou undertake to die for me? What! thou that trembledst to walk upon the water to me? What! thou that, when sufferings were spoken of, criedst out, Be it far from thee, Lord? It was an easy thing to leave thy boats and nets to follow me, but not so easy to lay down thy life.\" His Master himself struggled when it came to his, and the disciple is not greater than his Lord. Note, It is good for us to shame ourselves out of our presumptuous confidence in ourselves. Shall a bruised reed set up for a pillar, or a sickly child undertake to be a champion? What a fool am I to talk so big. (2.) He plainly foretels his cowardice in the critical hour. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[{"at":64,"text":"v. 38","label":"John 13:38","href":"/jhn/13/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.38.2","start":38,"end":38,"heading":"","excerpt":"... To stop the mouth of his boasting, lest Peter should say it again, Yea Master, that I will, Christ solemnly asserts it with, Verily, verily, I say unto thee, the cock shall not crow till thou hast denied me thrice. He does not say as afterwards, This night, for it seems to have been two nights before the passover; but, \"Shortly thou wilt have denied me thrice within the space of one night; nay, within so short a space as between the first and last crowing of the cock: The cock shall not crow, shall not have crowed his crowing out, till thou has again and again denied me, and that for fear of suffering.\" The crowing of the cock is mentioned, [1.] To intimate that the trial in which he would miscarry thus should be in the night, which was an improbable circumstance, but Christ's foretelling it was an instance of his infallible foresight. [2.] Because the crowing of the cock was to be the occasion of his repentance, which of itself would not have been if Christ had not put this into the prediction. Christ not only foresaw that Judas would betray him though he only in heart designed it, but he foresaw that Peter would deny him though he did not design it, but the contrary. He knows not only the wickedness of sinners, but the weakness of saints. Christ told Peter, First, That he would deny him, would renounce and abjure him: \"Thou wilt not only not follow me still, but wilt be ashamed to own that ever thou didst follow me.\" Secondly, That he would do this not once only by a hasty slip of the tongue, but after he had paused would repeat it a second and third time; and it proved too true. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.13.38.3","start":38,"end":38,"heading":"","excerpt":"... We commonly give it as a reason why the prophecies of scripture are expressed darkly and figuratively, because, if they did plainly describe the event, the accomplishment would thereby either be defeated or necessitated by a fatality inconsistent with human liberty; and yet this plain and express prophecy of Peter's denying Christ did neither, nor did in the least make Christ accessary to Peter's sin. But we may well imagine what a mortification it was to Peter's confidence of his own courage to be told this, and to be told it in such a manner that he durst not contradict it, else he would have said as Hazael, What! is thy servant a dog? This could not but fill him with confusion. Note, The most secure are commonly the least safe; and those most shamefully betray their own weakness that most confidently presume upon their own strength, 1 Cor. x. 12.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.xiv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"bengel","author":"Johann Albrecht Bengel","short_name":"Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"title":"Gnomon of the New Testament, Vol. II (Gospels according to St Luke and St John)","edition_short":"Edinburgh: T. & T. Clark, 1857-58","author_url":"/commentators/bengel/","divisions":"verse","work_url":"/works/bengel/","entries":[{"id":"bengel.JHN.13.1.1","start":1,"end":1,"heading":"","excerpt":"before) immediately before, the day before [on the fourth day of the week, Wednesday.—V. ... This Gospel is divided into three . parts, of which the sum and substance is: I have come from the Father; I have been in the world ; I go to the ... as it were a general introduction to those things which are narrated both subsequently in this chapter and in the following ones.—Harm., p. 489.] ... His own) ver. 18, “I speak not of you all: I know whom I have chosen.” This is in antithesis to those alien to Him, ch. xii. [87-41]. ... He loved, whilst He conferred on them perfect purity and humility of soul, and so thereby the qualifications needed for discharging the duties of their embassy in the world after the departure of Jesus : ver. 10, “ He that is washed—is clean every whit ;” 14, “ If I, your Lord and Master, have washed your feet, ye also ought to wash one another’s feet ;” 20, “ He that receiveth whomsoever I send, receiveth Me.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":402,"text":"ver. 18","label":"John 13:18","href":"/jhn/13/#v18","status":"detected"},{"at":735,"text":"ver. 10","label":"John 13:10","href":"/jhn/13/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.2.1","start":2,"end":2,"heading":"","excerpt":"supper) Indefinitely. That was the day before the Passover ... when it was being made [but Engl. Vers., “supper being ended”]) Therefore the washing of feet was about the beginning of supper. Comp. the words, He riseth from, ver. 4, and lying down again [“ after He was set down again” ], ver. 12. Also the general custom of the Jews is in accordance with this view. ... now) Arab. Lat. in some MSS., Pers. and Syr. versions, omit the particle; but it ought to be retained. ... then, ver. 27, answers to ... when he had [having] put into) There is great force in this. ... the heart) The purpose of Judas was as yet hidden. ... of Judas) Precaution was taken by the washing of feet, that the impurity of Judas should not infect the hearts of the rest. Comp. ver. 11, “ He knew who should betray Him; therefore said He, Ye are not all clean.” ... Iscariot) This is the surname, not of Simon, but of Judas; ch. vi. 71, xiv. 22, “ Judas—not Iscariot.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":225,"text":"ver. 4","label":"John 13:4","href":"/jhn/13/#v4","status":"detected"},{"at":289,"text":"ver. 12","label":"John 13:12","href":"/jhn/13/#v12","status":"detected"},{"at":484,"text":"ver. 27","label":"John 13:27","href":"/jhn/13/#v27","status":"detected"},{"at":758,"text":"ver. 11","label":"John 13:11","href":"/jhn/13/#v11","status":"detected"},{"at":909,"text":"vi. 71","label":"John 6:71","href":"/jhn/6/#v71","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.3.1","start":3,"end":3,"heading":"","excerpt":"inasmuch as He knew) The consciousness of His own glory, and the servile office of washing feet, wonderfully meet together. The preface intimating His glory is equivalent to a protestation beforehand, lest the Lord should be regarded as having done something unworthy of Him, in washing the feet of His disciples. ... all things) 'The nearer that Jesus Christ came to His passion, ver. 2, the more He Himself thinks of, and the more clearly the Scripture speaks of, His glory. So also at ver. 30 and 31, “ He, Judas, having received the sop, went immediately out; therefore, when he was gone out, Jesus said, Now is the Son of Man glorified, and God is glorified in Him.” ‘The Father, as it were, said this to the Son, All things, which have revolted from Me, I give to Thee: conquer what Thou wilt; claim to Thyself [assert Thy claim to] what Thou wilt: ch. xvii. 2, 3, “As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him. And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":381,"text":"ver. 2","label":"John 13:2","href":"/jhn/13/#v2","status":"detected"},{"at":488,"text":"ver. 30","label":"John 13:30","href":"/jhn/13/#v30","status":"detected"},{"at":859,"text":"xvii. 2, 3","label":"John 17:2–3","href":"/jhn/17/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.4-5.1","start":4,"end":5,"heading":"","excerpt":"He riseth) Jesus always connected with the remembrance of His entering on His glory specimens of His humility. ... His garments) Those which would be an encumbrance to Him in the act of washing. ... [after that] next) There is no doubt but that the disciples must have been in a great state of expectancy as to what He was preparing to do. ... [the basin, not a]. There was generally within reach, in the room where the supper was, a foot-basin, of metal or of wood, as our wash-hand basin in the present day. This is the force of the article. ... He began) A new and marvellous “ beginning.” The word is rare in John. ... to wash) Great condescension, and yet becoming. The angel did not do so to Peter, Acts xii. 8.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":705,"text":"Acts xii. 8","label":"Acts 12:8","href":"/act/12/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.6.1","start":6,"end":6,"heading":"","excerpt":"He cometh) He seems to have come to Peter not absolutely before all the rest, but, however, among the first ; and from his case the other disciples learned that they ought not to oppose the proceeding of the Saviour. A lovely grace is ... [artlessness], the obedient simplicity of believers. ... Lord) Peter on this occasion speaks thrice : in the first and third instance he calls Him, Lord: the second address is as it were a continuance of the first. ... thou my) He takes it indignantly, as though a thing unworthy of the Lord.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.7.1","start":7,"end":7,"heading":"","excerpt":"A similar sentiment occurs, ver. 36, “ Whither I go, thou canst not follow Me now, but thou shalt follow Me afterwards.” ... hereafter) See ver. 12, “So after He had washed their feet, etc., He said, Know ye what I have done to you?” (so that in this view the words, ... shalt know, ver. 7, and know ye, ver. 12, have a most close connection): also ver. 17, “If ye know these things, happy are ye, if ye do them ;” or even Luke xi. 37, “ Blessed are those servants, whom the Lord, when He cometh, shall find watching: verily, I say unto you, that He shall gird Himself, and make them to sit down to meat, and will come forth and serve them.” The fulfilment is not merely hereafter, but begins at once, even more speedily than the promise seems to indicate.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":28,"text":"ver. 36","label":"John 13:36","href":"/jhn/13/#v36","status":"detected"},{"at":140,"text":"ver. 12","label":"John 13:12","href":"/jhn/13/#v12","status":"detected"},{"at":283,"text":"ver. 7","label":"John 13:7","href":"/jhn/13/#v7","status":"detected"},{"at":304,"text":"ver. 12","label":"John 13:12","href":"/jhn/13/#v12","status":"detected"},{"at":349,"text":"ver. 17","label":"John 13:17","href":"/jhn/13/#v17","status":"detected"},{"at":423,"text":"Luke xi. 37","label":"Luke 11:37","href":"/luk/11/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.8.1","start":8,"end":8,"heading":"","excerpt":"saith) A second protestation against it need not to have been added. ... ever at any time) Peter opposes this to the ... An emphatic form of denying : 1 Cor. viii. 13, “I will eat no flesh ... if) We ought to yield to the will of the Lord. ... thee, saith He, not thy feet. This brevity of expression is strictly accurate; for he who has not his feet washed, is accounted as wholly unwashed. ... thou hast not) The necessity for that grace [humility] was shown to them through the washing of their feet. There is no doubt but that the wonderful humility of the Lord very much changed and melted the souls of the disciples. Peter especially was in need of it. ... with Me) Jesus therefore [notwithstanding this act of humiliation] still remains their Lord.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":151,"text":"1 Cor. viii. 13","label":"1 Corinthians 8:13","href":"/1co/8/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.9.1","start":9,"end":9,"heading":"","excerpt":"not) Since washing keeps me as one having part with Thee, I give myself up to be washed all over by Thee. ... head) A gradation is here presented. A sense of his own uncleanness overwhelming Peter, by reason of the majesty of the Lord, which stooped so low in condescension, dictated these words. Comp. Luke v. 8, [Peter at the draught of fishes] “ Depart from me, for I am a sinful man, O Lord.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":303,"text":"Luke v. 8","label":"Luke 5:8","href":"/luk/5/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.10-11.1","start":10,"end":11,"heading":"","excerpt":"not) Jesus brings back the feeling of Peter to due bounds. ... feet) which are the last in being washed, and the first in being soiled. ... all over) when the feet have been washed. ... clean) ch. xv. 3, “ Now ye are clean through the word, which I have spoken unto you.” ... who should betray Him) who, like the rest, had received the washing of his feet.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":197,"text":"xv. 3","label":"John 15:3","href":"/jhn/15/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.12-13.1","start":12,"end":13,"heading":"","excerpt":"when) On this adverb the two verbs depend, as at ch. xii. 41, “ These things spake Esaias, or, or ... of them) of the disciples: fresh water having been taken to wash each of them. ... lying down at table [set down again]) as their Lord. Luke xxii, 27, “Whether is greater he that sitteth at meat, or he that serveth ? Is not he that sitteth at meat ?” ... The Nominative for the Vocative, which is extant at Luke vi. 46 [we ... and) They sometimes used to call Him Master, sometimes Lord: and thereby they were professing themselves to be His disciples and servants. ... Lord) ver. 6, 9, 25, 86, 37; ch. xiv. 5, 8, 22.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":53,"text":"xii. 41","label":"John 12:41","href":"/jhn/12/#v41","status":"detected"},{"at":238,"text":"Luke xxii, 27","label":"Luke 22:27","href":"/luk/22/#v27","status":"detected"},{"at":409,"text":"Luke vi. 46","label":"Luke 6:46","href":"/luk/6/#v46","status":"detected"},{"at":578,"text":"ver. 6, 9, 25, 86, 37","label":"John 13:25","href":"/jhn/13/#v25","status":"detected"},{"at":578,"text":"ver. 6, 9, 25, 86, 37","label":"John 13:6","href":"/jhn/13/#v6","status":"detected"},{"at":578,"text":"ver. 6, 9, 25, 86, 37","label":"John 13:86","href":"/jhn/13/#v86","status":"detected"},{"at":578,"text":"ver. 6, 9, 25, 86, 37","label":"John 13:9","href":"/jhn/13/#v9","status":"detected"},{"at":605,"text":"xiv. 5, 8, 22","label":"John 14:22","href":"/jhn/14/#v22","status":"detected"},{"at":605,"text":"xiv. 5, 8, 22","label":"John 14:5","href":"/jhn/14/#v5","status":"detected"},{"at":605,"text":"xiv. 5, 8, 22","label":"John 14:8","href":"/jhn/14/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.16-18.1","start":16,"end":18,"heading":"","excerpt":"verily) The force of this affirmation belongs to ver. 17, “If ye know these things, happy are ye, if ye do them.” — pilav, pS Nor ought he to refuse to do the same things, and submit to the same things. ... these things, which I have done. ... I speak of) when I speak of you as happy [ver. 17). ... I the Lord; although ye know not, especially each of you [cannot know] concerning the rest. ... Me) So far is he from washing the feet of his brethren. ... the heel) This word is in happy consonance with the washing of the feet; and with the ancient custom of reclining [when of course the foot and heel would be lifted up] for the act of eating bread. ... Gen. iii. 15, “ It shall bruise thy head, and thou shalt bruise his heel.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":49,"text":"ver. 17","label":"John 13:17","href":"/jhn/13/#v17","status":"detected"},{"at":286,"text":"ver. 17","label":"John 13:17","href":"/jhn/13/#v17","status":"detected"},{"at":657,"text":"Gen. iii. 15","label":"Genesis 3:15","href":"/gen/3/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.19.1","start":19,"end":19,"heading":"","excerpt":"before that it happens) ch xiv, 29, “ Now I have told you before it come to pass, that when it is come to pass, ye might believe.’ ... that) This has the same scope as ch. xiv. 29; xvi. 4, “These things have I told you, that when the time shall come, ye may remember that I told you of them.” ... ye may believe) This is a great criterion of truth, the correspondence of the event to the prophecy.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":172,"text":"xiv. 29","label":"John 14:29","href":"/jhn/14/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.20.1","start":20,"end":20,"heading":"","excerpt":"verily) Jesus, after having imbued His disciples, in ver. 1 and following verses, with His own disposition, and His own purity, with a view to their sanctification, now also graces them with His own authority. He who has beautiful ... feet, ver. 5 [as were the disciples’ feet, when washed by ... are the feet of them that preach the Gospel of peace”—and who humbles himself—ver. 14, “ Ye ought to wash one another's feet ;’ Matt. xvii. 4, 5, “ Whosoever shall humble himself as this little child, the same is greatest in the kingdom of heaven; and whoso shall receive one such little child in My name receiveth Me,”’—the same [and he alone] can act as an ambassador of Christ, ver. 16, [for such is Christ’s own character] “ The servant is not greater than his Lord.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":53,"text":"ver. 1","label":"John 13:1","href":"/jhn/13/#v1","status":"detected"},{"at":241,"text":"ver. 5","label":"John 13:5","href":"/jhn/13/#v5","status":"detected"},{"at":375,"text":"ver. 14","label":"John 13:14","href":"/jhn/13/#v14","status":"detected"},{"at":425,"text":"Matt. xvii. 4, 5","label":"Matthew 17:4–5","href":"/mat/17/#v4","status":"detected"},{"at":678,"text":"ver. 16","label":"John 13:16","href":"/jhn/13/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.21-23.1","start":21,"end":23,"heading":"","excerpt":"testified) gravely [impressively], as in the case of a thing hidden. ... one of you) It was advantageous to them all, that Jesus at first spake indefinitely. ... whom He loved) [So also ch. xix. 26, xxi. 7, 20. ... John avoids with great care express mention of rele It is more an object to be desired, to be loved by Jesus, than to be distinguished by a proper name. There is, however, in this passage, a designation [intimation by description] of the proper name itself (as in Luke ii. 11, notes; the name Jesus not being given, but its equivalent force being represented by the term Saviour; ... i. 4, “Him which is, and which was, and which is to come,” a periphrasis for the Tetragram of Jehovah, 77°; add, if you please, the observations I have made in Paneg. Gregorii Thaum. p. 181); for John is designated as the one especially favoured by the grace of the Lord.* Accordingly this appellation is put, even where the accompanying context did not much require it: for instance, in ch. xx. 2, In connection with Peter, whose name is given. Moreover here, when Jesus’ passion was at hand, the first remarkable intimation of His love was given to John, through the revelation to him of the secret [ver. 26]; previously he seems not to have known that he was so dear to Him.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":190,"text":"xix. 26","label":"John 19:26","href":"/jhn/19/#v26","status":"detected"},{"at":479,"text":"Luke ii. 11","label":"Luke 2:11","href":"/luk/2/#v11","status":"detected"},{"at":991,"text":"xx. 2","label":"John 20:2","href":"/jhn/20/#v2","status":"detected"},{"at":1201,"text":"ver. 26","label":"John 13:26","href":"/jhn/13/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.24.1","start":24,"end":24,"heading":"","excerpt":"intimates by signs [beckons]) from behind [at the back of ... The middle place was the seat of honour: Jesus was occupying it: above Him Peter, below Him John, seems to have had his place. There was a close intimacy between Peter and John, as appears from ch. xx. 2 [Mary Magdalene, after being at the empty tomb, “ cometh to Simon Peter, and to the other disciple whom Jesus loved” ... xxi. 7, 20 [They are associated together at Jesus’ appearing to the disciples at the Sea of Tiberius ; John saith to Peter, “It is the Lord.” Also after the dinner which followed, Peter asks as to John, “ Lord, and what shall this man do?”] A silent intimation, rather than words, was here appropriate. ... that he should ask) 'The convenience, for the purpose, of the position with which John was favoured, admitted of this.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":260,"text":"xx. 2","label":"John 20:2","href":"/jhn/20/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.25.1","start":25,"end":25,"heading":"","excerpt":"throwing himself back [not as Engl. Vers. lying on]) This was a new [unprecedented ... instance of freedom, such as neither he nor any other disciple used on any other occasion [therefore it is specially referred to, as something extraordinary in]: ch. xxi. 20. John was lying in the bosom of the Lord: from that position he leaned back with loving familiarity to the breast of Jesus, by that very act hiding his purpose of asking the question: he then asked the question privately. Comp. ver. 28, “ Now no man at the table knew with what intent Jesus spake this unto Judas.” ... Many copies formerly added oirac. It is a good gloss [interpolated explanatory note]; comp. ch. iv. 6, note?","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":253,"text":"xxi. 20","label":"John 21:20","href":"/jhn/21/#v20","status":"detected"},{"at":489,"text":"ver. 28","label":"John 13:28","href":"/jhn/13/#v28","status":"detected"},{"at":676,"text":"iv. 6","label":"John 4:6","href":"/jhn/4/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.26.1","start":26,"end":26,"heading":"","excerpt":"answers) into the ear of John. ... the morsel [sop]) Jesus, whilst speaking, took this into His hand. ... He gives it) Jesus gave it with the utmost long-suffering ; and the rest of the disciples no doubt thought Judas to be blessed thereby above others. But when Judas was not even thus led to repentance, he became in a peculiar degree the organ of Satan, and most hostile to Christ. [How very near to Jesus was Judas on this occasion! But in a short while after, by what a wide gulf did glory separate Jesus from Judas, and destruction separate Judas from Jesus !—V.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.27.1","start":27,"end":27,"heading":"","excerpt":"after the giving of the morsel) not at the time of giving the morsel. ... then) The time is accurately marked, and may be compared with the similar notation of time, Luke xxii. 3, 7, “ Then (42) entered Satan into Judas ; ... came the day of unleavened bread,” etc. ... entered) Previously he may have only suggested [“ put into his heart”] the thought, ver. 2 [ch. xii. 4 (his objection to the waste of the ointment on the person of Jesus) ; vi. 70, 71, “Jesus answered,—One of you is a devil: He spake of Judas”]. As the economy of evil and that of good may, from opposite sides, be compared with one another in all respects : so also the degrees of satanic operation and possession may be compared with those of the Divine operation and indwelling. ... that man) marks Judas by a pronoun that removes him to a distance. ... what thou. doest) He does not desire him to do it, but, if he must persist in doing it, to do it quickly; and thereby He intimates, that He is ready for suffering. Judas might have perceived from this ray of the Lord’s omniscience, that he is known. ... more quickly) ver. 30, “ He then, having received the sop, went immediately out.” In ver. 31, “ Therefore, when he was gone out, Jesus said, Now is the Son of man glorified,” the cause is shown why Jesus thus hastened to the passion.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":166,"text":"Luke xxii. 3, 7","label":"Luke 22:3","href":"/luk/22/#v3","status":"detected"},{"at":166,"text":"Luke xxii. 3, 7","label":"Luke 22:7","href":"/luk/22/#v7","status":"detected"},{"at":354,"text":"ver. 2","label":"John 13:2","href":"/jhn/13/#v2","status":"detected"},{"at":366,"text":"xii. 4","label":"John 12:4","href":"/jhn/12/#v4","status":"detected"},{"at":1095,"text":"ver. 30","label":"John 13:30","href":"/jhn/13/#v30","status":"detected"},{"at":1166,"text":"ver. 31","label":"John 13:31","href":"/jhn/13/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.28-29.1","start":28,"end":29,"heading":"","excerpt":"no man) except Jesus and John, and also Judas himself. ... against the feast) These things occurred a little before the feast, on the day before the Passover; nor however had they any thought, that the passion of the Lord was so near at hand. These incidents do not accord with the idea of their being on the very evening of the paschal supper. 25. But ADabe Vulg. ... support Beng. and Rec. Text in omitting it.—E. and T.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.30.1","start":30,"end":30,"heading":"","excerpt":"went out) However he afterwards returned: as appears by a comparison with Matt. xxvi. 20 [Judas was one of the Twelve, with whom He sat down on the following even, that of the paschal supper]; and indeed otherwise he could hardly have acted the part of a traitor.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":74,"text":"Matt. xxvi. 20","label":"Matthew 26:20","href":"/mat/26/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.31.1","start":31,"end":31,"heading":"","excerpt":"Jesus saith on the following day, namely, early in the morning of the fifth day of the week (Thursday), with which comp. er. 1, 88, “ Before the feast of the Passover :” whereas the words spoken, ver. 38, were during the Passover, “ The cock shall not crow, till thou hast denied Me thrice.” A discourse also beginning abruptly is thus marked: so ch. xviii. 26, “ One of the servants saith, Did not I see thee,” etc.; with which comp. Luke xxii. 59.2. The Lord begins to give utterance to the greatest things which had been revolved in His own heart; and at this place the scene, as it were, is thrown open for the ... which is continued in the foll. chapters. ... now) The exact point of time is precisely marked as being in the present. Comp. ch. xii. 27, 31, notes, “ Now is My soul troubled.” ‘“ Now is the judgment of this world.” This now fixes its own limits: now, saith He, namely, whilst I am speaking these things; although the very time of His speaking is not expressed by the Evangelist, but is left to be gathered from the context. So the word to-morrow is used [the day of speaking being left to be inferred from the context], Exod. viii. 10, 20, 29, ix. 5; whereby a reply is given to D. Hauber, Harm. ... The end of Judas has in itself no connection with this particle. [Although it is an opinion which may with good reason be held, that Judas at that very moment did that which Jesus at ver. 27 had desired him to do quickly, and that the chief priests also then made all their arrangements for seizing on Him.—Harm., p. ... is glorified) Jesus regards His passion as a short journey, and rather looks forward to the goal.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":196,"text":"ver. 38","label":"John 13:38","href":"/jhn/13/#v38","status":"detected"},{"at":351,"text":"xviii. 26","label":"John 18:26","href":"/jhn/18/#v26","status":"detected"},{"at":435,"text":"Luke xxii. 59","label":"Luke 22:59","href":"/luk/22/#v59","status":"detected"},{"at":749,"text":"xii. 27, 31","label":"John 12:27","href":"/jhn/12/#v27","status":"detected"},{"at":749,"text":"xii. 27, 31","label":"John 12:31","href":"/jhn/12/#v31","status":"detected"},{"at":1141,"text":"Exod. viii. 10, 20, 29","label":"Exodus 8:10","href":"/exo/8/#v10","status":"detected"},{"at":1141,"text":"Exod. viii. 10, 20, 29","label":"Exodus 8:20","href":"/exo/8/#v20","status":"detected"},{"at":1141,"text":"Exod. viii. 10, 20, 29","label":"Exodus 8:29","href":"/exo/8/#v29","status":"detected"},{"at":1165,"text":"ix. 5","label":"Exodus 9:5","href":"/exo/9/#v5","status":"detected"},{"at":1404,"text":"ver. 27","label":"John 13:27","href":"/jhn/13/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.31.2","start":31,"end":31,"heading":"","excerpt":"in Him) There was passing at the time in the heart of the Lord the thought of something most solid; nor was He merely having regard to the things immediately about to be, but He was having a most inward and vivid realisation and foretaste of them,-whilst He was devoting [betaking] Himself wholly to suffering. What Christ gave utterance to at the commencement of the day, is something prior in point of time to that which He afterwards, in the evening, sought from the Father. John xvii. 1, 2, “ Glorify Thy Son, that Thy Son also may glorify Thee: as Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him.” Let the emphasis of the now be considered, and the difference of the words in [Him], in [Him, in Himself], John xiii. 31, 82, and on [earth], with [Thine own self: with Thee], ch. xvii. 4, 5.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":478,"text":"John xvii. 1, 2","label":"John 17:1–2","href":"/jhn/17/#v1","status":"detected"},{"at":771,"text":"John xiii. 31, 82","label":"John 13:31","href":"/jhn/13/#v31","status":"detected"},{"at":771,"text":"John xiii. 31, 82","label":"John 13:82","href":"/jhn/13/#v82","status":"detected"},{"at":844,"text":"xvii. 4, 5","label":"John 17:4–5","href":"/jhn/17/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.32-33.1","start":32,"end":33,"heading":"","excerpt":"shall glorify) by His being lifted up. ... tion of the ¢f with the also is striking. Comp. Col. iii. 3, 4, “ Your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with Him in glory.” ... in His own self) This is correlative to ... little children) In this passage, when putting forward the precept of love, He for the first time so calls them. Comp. ch. xxi. 5.1 ... unto the Jews) In this one passage alone, when speaking with the disciples, He calls them Jews, never on any other occasion, except to the Samaritan woman, to Caiaphas, and to Pilate, once only to each of these persons ; ch. iv. 22; xviii. 20, 36. Also in chapters xiv.—xvii. He never uses the appellation, Jews or ... ye shall seek Me) He does not add, ye shall not find Me [as He did to the Jews]. ... ye cannot) They were not as yet matured enough for that: ver. 36, “ Whither I go, thou canst not follow Me now; but thou shalt follow Me afterwards.” ... now) He was unwilling to say this to the disciples sooner; whereas to unbelievers He said it sooner [at an earlier period].","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":91,"text":"Col. iii. 3, 4","label":"Colossians 3:3–4","href":"/col/3/#v3","status":"detected"},{"at":407,"text":"xxi. 5","label":"John 21:5","href":"/jhn/21/#v5","status":"detected"},{"at":645,"text":"iv. 22","label":"John 4:22","href":"/jhn/4/#v22","status":"detected"},{"at":881,"text":"ver. 36","label":"John 13:36","href":"/jhn/13/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.34.1","start":34,"end":34,"heading":"","excerpt":"anew commandment) The commandment is called new, not so much in respect to the Old Testament, as in respect to the school of Christ; on account of the new measure [standard] established, concerning a love which goes so far as that even life is to be laid down for those who ought to be, or who are, the objects of that love; with which comp. 1 John ii. 16, “ Hereby perceive we the love of God, because He laid down His life for us; and we ought to lay down our lives for the brethren.” Previously the following after Jesus in His several steps had guided the disciples, and this by implication comprised love [such as He now gives as a new commandment]: but they cannot follow Him now that He is departing from them; therefore the sum of their duty is prescribed to them in this commandment. Comp. as to prayer, ch. xvi. 24, “ Hitherto have ye asked nothing in My name: ask, and ye shall receive, that your joy may be full ;” as to giving them the appellation, ‘ friends, xv. 15, “ Henceforth I call you not servants, but I have called you friends; for all things that I have heard of My Father, I have made known unto you;” as to the hatred of the world, ch. xvi. 4, “ These things (as to persecution) have I told you, that when the time shall come, ye may remember that I told you of them.” Thence it is that it is called the law of Christ, Gal. vi. 2, “ Bear ye one another’s burdens, and so fulfil the law of Christ.” Thus it is that the commandment heard from the beginning, and the new commandment, are opposed to one another, 1 John ii. 7, 8, “ I write no new commandment unto you, but an old commandment, which ye had from the beginning ; again a new commandment I write unto you, which thing is true in Him and you:” (ver. 10) “ He that loveth his brother,” etc.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":342,"text":"1 John ii. 16","label":"1 John 2:16","href":"/1jn/2/#v16","status":"detected"},{"at":817,"text":"xvi. 24","label":"John 16:24","href":"/jhn/16/#v24","status":"detected"},{"at":1161,"text":"xvi. 4","label":"John 16:4","href":"/jhn/16/#v4","status":"detected"},{"at":1344,"text":"Gal. vi. 2","label":"Galatians 6:2","href":"/gal/6/#v2","status":"detected"},{"at":1534,"text":"1 John ii. 7, 8","label":"1 John 2:7–8","href":"/1jn/2/#v7","status":"detected"},{"at":1728,"text":"ver. 10","label":"John 13:10","href":"/jhn/13/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.34.2","start":34,"end":34,"heading":"","excerpt":"This sentiment is twice set forth: first simply, then afterwards with Epitasis [Some augmentation, or emphatic addition, or explanation added. See Appendix on this figure]. ... similar instance is that one, “ peace [I leave with you :” then with Epitasis], “ My peace,” ch. xiv. 27. Comp. Gen. xlviii. 5, “ Thy two sons ... (are) mine: as Reuben and Simeon, they shall be mine ; Ps. xxvii. 14, “ Wait on the Lord, etc.: wait, I say, on the Lord ;” xxxvii. 20, “They shall consume : into smoke they shall consume ;” xlvii. 7, “ Sing praises, etc., sing praises with understanding ;” lxviii. 24, “ Thy goings, O God; even the goings of my God in the sanctuary ... 16, “ The right hand of the Lord is exalted; the right hand of the Lord doeth valiantly ;’ Ezek. vii. 2, “ An end, the end is come.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":274,"text":"xiv. 27","label":"John 14:27","href":"/jhn/14/#v27","status":"detected"},{"at":289,"text":"Gen. xlviii. 5","label":"Genesis 48:5","href":"/gen/48/#v5","status":"detected"},{"at":379,"text":"Ps. xxvii. 14","label":"Psalms 27:14","href":"/psa/27/#v14","status":"detected"},{"at":753,"text":"Ezek. vii. 2","label":"Ezekiel 7:2","href":"/ezk/7/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.35.1","start":35,"end":35,"heading":"","excerpt":"shall know) A mark whereby Christians may be known, is love: Rom. xiv. 18, at the close of the ver., comparing with it the middle of ver. 15, “He that in these things serveth Christ is approved of men: walkest—charitably ;’ 1 John iii. 10, “In this the children of God are manifest, and the children of the devil : whosoever, etc., is not of God, neither He that loveth not his brother.’ ... of Me, who love even to [the endurance of ] death for the sake of others. ... disciples) ch. xv. 8, “ That ye bear much fruit: so shall ye be My disciples.” ... love) and this, for My sake, and even as I have loved.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":61,"text":"Rom. xiv. 18","label":"Romans 14:18","href":"/rom/14/#v18","status":"detected"},{"at":133,"text":"ver. 15","label":"John 13:15","href":"/jhn/13/#v15","status":"detected"},{"at":224,"text":"1 John iii. 10","label":"1 John 3:10","href":"/1jn/3/#v10","status":"detected"},{"at":485,"text":"xv. 8","label":"John 15:8","href":"/jhn/15/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.36.1","start":36,"end":36,"heading":"","excerpt":"Peter) Peter speaks in this place, then Thomas, then Philip, then Judas, ch. xiv. 5, 8, 22, then all the disciples, ch. xvi. 29. [Those very interlocutory speeches, noted down in ch. xiv., seem to imply that Peter and John had not returned, and that the paschal lamb had not yet been got ready. And though this be so, John had no less power to describe the speeches (subjects) contained in that chapter, than had Luke those in his ch.i., etc. Would any one readily venture to describe those speeches, even though he had heard or read them a hundred times? ... (the power) was divinely given to the sacred writers. But if you are of opinion, that the discourse which meets us in ch. xiv. was delivered before that Peter and John had departed into the city, no doubt the series of the remaining parts of the narrative is not disarranged thereby : however, the rest of the discourse, on this supposition, will have to be separated from the short clause, Arise, etc., ch. xiv. 31.—Harm., p. 506, etc.] ... whither) ver. 33, “ Ye shall seek Me; as I said unto the Jews, Whither I go, ye cannot come ; so now I say to you.” Peter was asking the question, as one who was supposing that he could follow the Lord. The heart of Peter had clung close to Jesus: ch. vi. 68, “ Lord, to whom shall we go? Thou hast the words of eternal life ;” xxi. 7, ““When Simon Peter heard that it was the Lord, he girt his fisher’s coat unto him, and did cast himself into the sea.” ... answered) To the question whither, He answers, after an interval, ch. xiv. 2, “In My Father's house, etc., I go to prepare a place for you,” etc., 12, “I go unto My Father,” 28,' xvi. 5, “Now I go My way to Him that sent Me.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":77,"text":"xiv. 5, 8, 22","label":"John 14:22","href":"/jhn/14/#v22","status":"detected"},{"at":77,"text":"xiv. 5, 8, 22","label":"John 14:5","href":"/jhn/14/#v5","status":"detected"},{"at":77,"text":"xiv. 5, 8, 22","label":"John 14:8","href":"/jhn/14/#v8","status":"detected"},{"at":120,"text":"xvi. 29","label":"John 16:29","href":"/jhn/16/#v29","status":"detected"},{"at":968,"text":"xiv. 31","label":"John 14:31","href":"/jhn/14/#v31","status":"detected"},{"at":1011,"text":"ver. 33","label":"John 13:33","href":"/jhn/13/#v33","status":"detected"},{"at":1254,"text":"vi. 68","label":"John 6:68","href":"/jhn/6/#v68","status":"detected"},{"at":1531,"text":"xiv. 2","label":"John 14:2","href":"/jhn/14/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.36.2","start":36,"end":36,"heading":"","excerpt":"thou canst not) Neither did the circumstances admit of it, nor the weakness of Peter; but Peter has regard to this latter alone in his objection in reply. Peter did ‘follow, ch. xviii. 15 [at Jesus’ apprehension], but it was “ afar off” [Matt. xxvi. 58], and not without loss to himself. ... thou shalt follow) ch. xxi. 19, 22, “This (as to “another girding him”) spake Jesus, signifying by what death Peter should glorify God. And when He had spoken this, He saith unto Him, Follow Me.” ... tarry till I come, what is that to thee? Follow thou Me.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":178,"text":"xviii. 15","label":"John 18:15","href":"/jhn/18/#v15","status":"detected"},{"at":238,"text":"Matt. xxvi. 58","label":"Matthew 26:58","href":"/mat/26/#v58","status":"detected"},{"at":315,"text":"xxi. 19, 22","label":"John 21:19","href":"/jhn/21/#v19","status":"detected"},{"at":315,"text":"xxi. 19, 22","label":"John 21:22","href":"/jhn/21/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.13.37-38.1","start":37,"end":38,"heading":"","excerpt":"for Thy sake) Nay, it was Jesus who would lay down His life for Peter’s sake. ... thou shalt have denied Me) owing to cowardice. So far are you from being ready to die. The threefold denial was thrice foretold: first in this passage ; next, as recorded in Luke; lastly, in Matthew and Mark. There is a wonderful connection of the first verse of the following chapter with this prediction. For He most sweetly replies to the question that had gone before, as to whither He is going, although Peter, and the rest of the disciples with him, were at the time so exceedingly weak and wavering.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"ryle","author":"J. C. Ryle","short_name":"Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"title":"Expository Thoughts on the Gospels: St. John, Vol. I","edition_short":"Expository Thoughts on the Gospels, for Family and Private Use, with the Text Complete.…","author_url":"/commentators/ryle/","divisions":"verse","work_url":"/works/ryle/","entries":[{"id":"ryle.JHN.13.1.1","start":1,"end":1,"heading":"Now before...passover","excerpt":"We should observe that the feast of the passover is always carefully mentioned by each Gospel writer, as the precise time of the year when Jesus was crucified. It was ordered of God that it should be at this particular time, for two good reasons. , For one thing, the passover lamb was the most striking and remarkable type in the whole Jewish ceremonial of Christ Himself, and the history of the passover of Christ's work of redemption. For another thing, it secured the greatest assembly of Israelites to be eye-witnesses of our Lord's crucifixion. At no time of the Jewish year were so many Jews gathered at Jerusalem. Anything that happened at the passover would be reported by Jewish worshippers, on returning home, all over the civilized world. For these two reasons \" the Lamb of God \" was slain at this feast, in spite of the priests, who said, \" Not on the feast day.\"\n\nLet us remember that one of the few dates we know for certainty of the events in our Lord's life, is the time of His crucifixion. Of the time of His birth and baptism we know nothing. But that he died at Easter, we may be quite sure.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.1.2","start":1,"end":1,"heading":"when Jesus knew...hour...come","excerpt":"Let us note that our Lord knew perfectly beforehand when and how He should suffer. This, whatever we may think, is a great addition to suffering. Our ignorance of things before us is a great blessing. Our Lord saw the cross clearly before Him, and walked straight up to it. His death was not a surprise to Him, but a voluntary, foreknown thing.\n\n[That...depart...world..,Father.] Let us observe how death is spoken of here. It is taking a journey — a going from one place to another. In the case of our Lord, it was a return to His Father's house, and a going home, after finishing the work He came to do. So a believer's death, in a lower sense, is going home.\n\nCalvin observes, \" This definition of death belongs to the whole body of the Church. It is to the saints a passage to the Father, an inlet to eternal life.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.1.3","start":1,"end":1,"heading":"having loved his own...world...loved...end","excerpt":"The meaning of this seems to be, \" Having always loved His own disciples, and having given many proofs of his singular affection, He now, before leaving them alone like orphans in the world, gave one more striking proof of His love by washing their feet, and thus on the last evening before His death, showed that He loved them to the very end of His ministry, and was not weary of them.\"\n\nHe knew perfectly that they were going to forsake Him and act like cowards, but that did not prevent Him loving them., with all their weakness, to the very end.\n\nHe knew perfectly that He was about to suffer within twentyfour hours, but the knowledge and foresight of it did not absorb His thoughts so as to make Him forget His little flock of followers. Saints, when they are dying, often ask to be left alone and let alone ; Christ, on the trial of His crucifixion, thought of others, and loved His disciples to the end.\n\nThe love of Christ to Christians who really believe on Him, is a great depth. \" It passeth knowledge.\" It is something that our poor corrupt nature cannot fully comprehend or measure.\n\nThe expression, \" His own,\" applied to believers, is very note worthy. They are Christ's peculiar property, given to Him by the Father, and His own special care as members of His body. Tittman's idea that \" His own \"means all mankind, is preposterous and weak , and ignores the privileges of believers.\n\nThe expression, \" which were in the world,\" is another great depth. Believers are not in heaven yet, and find it out to their cost. They are in a cold, unkind, persecuting world. Let them take comfort in the thought, that Jesus knows and remembers it. \" I know thy works and where thou dwellest.\" (Rev. ii. 13.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1701,"text":"Rev. ii. 13","label":"Revelation 2:13","href":"/rev/2/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.1-5.1","start":1,"end":5,"heading":"JOHN XIII. 1—5.","excerpt":"We learn, for one thing, from these verses, what patient and continuing love there is in Christ's heart towards His people. It is written that \" having loved His own which were in the world, He loved them unto the end.\" Knowing perfectly well that they were about to forsake Him shamefully in a very few hours, in full view of their approaching display of weakness and infirmity, our blessed Master did not cease to have loving thoughts of His disciples. He was not weary of them : He loved them to the last.\n\nThe love of Christ to sinners is the very essence and marrow of the Gospel. That He should love us at all, and care for our souls, — that He should love us before we love Him, or even know anything about Him, — that He should love us so much as to come into the world to save us, take our nature on Him, bear our sins, and die for us on the cross, — all this is wonderful indeed ! It is a kind of love to which there is nothing like among men. The narrow selfishness of human nature cannot fully comprehend it. It is one of those things which even the angels of God \"desire to look into.\" It is a truth which Christian preachers and teachers should proclaim incessantly, and never be weary of proclaiming.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.2.1","start":2,"end":2,"heading":"And supper being ended","excerpt":"These words would have been more literally rendered, \" while supper was going on,\" or, \" supper being in progress.\" That this is the true meaning seems clear from the twenty-sixth verse. If supper had really been ended, we should not have heard of a sop being given out of the dish, etc.\n\nIt is only fair to say that Scaliger and other learned men insist that the Jews had more than one supper at the passover, — one a legal one, strictly according to ritual ; the other a social one. They think these two suppers are both in this chapter. Gerhard gives this opinion at length. Whitby seems to lean to this view, and maintains that our Lord twice pointed out Judas as the traitor, — once privately and once publicly.\n\nLet it be noted that our Lord's ministry ended with a supper, — that the last ordinance He appointed was a supper, — that one promise He has left to a believer is, \" I will come and sup with him \" (Rev. iii. 20), — and that the first thing that will take place at His second advent will be the marriage supper of the Lamb. All point to the same great truth, — the close union, familiarity, and comfortable intimacy between Christ and His people. It is a thing far too little known.\n\nWhat supper this was we are not told, and are left to conjecture. It is a point on which opinions widely differ.\n\nSome, as Lightfoot, think that the supper was the same that took place at Bethany, in the house of Simon the leper, two days before the passover. Rollock also thinks it was not the passover.\n\nOthers think it was the ordinary passover supper, which our Lord was eating with His disciples the night before His crucifixion. This certainly, in my judgment, seems the more probable view.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":916,"text":"Rev. iii. 20","label":"Revelation 3:20","href":"/rev/3/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.2.2","start":2,"end":2,"heading":"","excerpt":"One thing at any rate is pretty clear. It was not the institution of the Lord's Supper. It seems highly improbable that the washing of the disciples' feet would take place after the Lord's Supper. That blessed ordinance appears to come in after the twentieth verse. Brentius stands alone in maintaining that it was the Lord's Supper.\n\n[The devil . . . put . . heart.'] This does not mean that Judas now for the first time left the faith, and became an apostate. Our Lord long before had spoken of him as one that \" was a devil.\" (John vi. 70.) But it means that now at length the devil suggested into the heart of this unhappy man the atrocious idea of betraying his Master. It was the last and final heading ud of his apostasy.\n\nThe personality of Satan, and his old character as the father of all wickedness, are forcibly brought out here.\n\nThe word rendered \" put \" is literally \" cast.\" This graphically describes the way in which Satan works. He casts into the heart of those he tempts the seeds of evil. The heart is the seed plot which he sows. Suggestion is one of his chief weapons. The sin of man consists in opening his heart to the suggestion ; giving it a place, and letting it sink down. This is obvious in the first temptation of Eve in the garden of Eden.\n\nTittman's idea that the expression is only a \" popular form of speaking,\" is utterly untenable, and cannot be reconciled with the general teaching of the Bible about the devil.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":530,"text":"John vi. 70","label":"John 6:70","href":"/jhn/6/#v70","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.2.3","start":2,"end":2,"heading":"Judas Iscariot, Simon’s son","excerpt":"Here, as in three other places, the false apostle is called emphatically \" Simon's son.\" Doubtless this was to mark him out as not the Judas who was brother of James and son of Alphaeus. Who this Simon was we do not know. (See note on John vi. 71.)\n\n[To betray him.] There seems no need for regarding Judas'g betrayal of his Master as anything but the wicked act of a wicked man, who loved money more than his soul. The theory that he was a high-minded, impatient disciple, who wished his Master no harm, but desired to hasten His kingdom, and expected Him to work a miracle, and save Himself at the last, is ingenious, but lacks foundation. Our Lord's word applied to him, \" a devil,\" and the word of St. John, \" a thief,\" appear to me to overturn the theory altogether. Judas betrayed Jesus because he loved money better than His Master. He probably did not realize the full consequence of his act. But this is often the case with wicked men.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":235,"text":"John vi. 71","label":"John 6:71","href":"/jhn/6/#v71","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.3.1","start":3,"end":3,"heading":"Jesus knowing that the Father, &c.","excerpt":"The reason why this verse comes in here is not very plain. Why are we told that Jesus \" washed His disciples' feet,\" knowing all these wonderful things? What is the special point and object of the sentence ?\n\nSome think that the words mean that our Lord knew the end of His ministry was at hand, that all His work was accomplished, that the Father had now committed to Him all power in heaven and earth, and that having come from God, He was about to return to God very shortly. Knowing this. He seized the last opportunity that remained to give His disciples a practical example of love and humility. He knew that His time was short, and that He must give the lesson this night, if it was to be given at all.\n\nOthers, as Chrysostom, Augustine, and Zwingle, think that the object of the words is to show the extent and depth of our Lord's infinite condescension and love to His disciples. With a full knowledge that the Father had committed all power into His hands, that He had been from eternity with God, and was going back to God, — knowing all the dignity and majesty of His person and office, He yet condescended to perform the most menial oifice, and to minister like a servant to His disciples.\n\nEither view is good sense and good divinity, and admissible as a fair interpretation of the words. For myself I prefer the latter view.\n\nTheophylact points out that to argue our Lord's inferiority to the Father from the expression, \" Delivered all things into His hand,\" is unfair. He justly remarks that you might as well infer the Father's inferiority to the Son from the expression in Corinthians, \" When He shall have delivered up the kingdom to the Father.\"\n\nBernard remarks that \" Jesus came from God, not leaving Him, and went to God, not leaving us.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.4.1","start":4,"end":4,"heading":"He riseth from supper, &c.","excerpt":"The minuteness with which every action of our Lord is related here is very striking. No less than seven distinct things are named, — rising, laying aside garments, taking a towel, girding Himself , pouring water into a bason, washing and wiping. This very particularity stamps the whole transaction with reality, and is the natural language of an astonished and admiring eye-witness.\n\nThe \" laying aside garments \" of course only means the laying aside the long, loose, outer garment which people in the East always wear, and which must be laid aside if any bodily exertion is used.\n\nThe \" girding Himself \" refers to the well-known practice of tying tightly round the person any loose garment before taking any action requiring bodily exertion. A good servant is said to have \" his loins girded and his lamp burning,\" ready for any errand or duty.\n\nThe likeness between our Lord's action here and the words in Luke xii. 37, are very striking : \" He shall gird Himself — serve them,\" etc.\n\nJansenius remarks, that the \" rising \" here mentioned seems like a clear proof that this supper could not be the paschal supper. That was to be eaten standing.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":911,"text":"Luke xii. 37","label":"Luke 12:37","href":"/luk/12/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.4.2","start":4,"end":4,"heading":"","excerpt":"Hengstenberg says here, \" Jesus had seated himself at the table, and Peter probably enjoyed the honor of washing His feet. After this he, with the other disciples, sat down also at table, expecting that the younger would spontaneously assume the function of feet-washer for all the rest. But pride evoked pride. The younger Apostles, following a quick impulse, seated themselves also at table. Thus a situation of deep embarrassment resulted in murmuring and contest. Who would be the first to rise up again ? Jesus put an end to the embarrassment, by rising from supper and washing the feet of His disciples.\" This is possible; but it is only conjecture. 6 — [After that he poureth water, etc., etc.] Wonderful as all this transaction seems, and no doubt is, when we remember who our Lord was, one thing must never be forgotten. The actions here described would not seem nearly so strange to the disciples as they do to us. They were simply the courteous actions of a host who desired to show the utmost degree of hospitable attention to the guests. Thus Abraham washed the feet of the three angelic messengers. (Gen. xviii. 4. So also 1 Sam. xxv. 41.) In a hot country like Palestine, where people wore no stockings, and the heat was very scorching to the skin, frequent washing of the feet was an absolute necessity, and to wash the feet of guests was a common piece of hospitality. It is one mark of a deserving widow, that she has \" washed the saints' feet.\" (1 Tim. v. 10.) The real wonder was that such a Master, on such a solemn occasion, should do such a condescending act to such weak disciples. It was not so much the action as the doer of it, that was remarkable.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1114,"text":"Gen. xviii. 4","label":"Genesis 18:4","href":"/gen/18/#v4","status":"detected"},{"at":1137,"text":"1 Sam. xxv. 41","label":"1 Samuel 25:41","href":"/1sa/25/#v41","status":"detected"},{"at":1465,"text":"1 Tim. v. 10","label":"1 Timothy 5:10","href":"/1ti/5/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.4.3","start":4,"end":4,"heading":"","excerpt":"After all there was a touching fitness in our Lord's choice of an instructive action on this solemn occasion. He knew that He was leaving His disciples, like poor feeble travellers, in a weary, wicked world. He would therefore wash their feet before parting, and strengthen and refresh them for their journey.\n\nIt will be observed that the work was not left unfinished and half-done. Like a perfect servant, our Lord \" wiped \" the feet as well as \" washed \" them.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.6.1","start":6,"end":6,"heading":"Then cometh he to Simon Peter","excerpt":"Whether our Lord began with Simon Peter, is not quite clear from the words before us. The word \" then,\" however, certainly does not mean \" then,\" in the sense of \" in order.\"\n\nChrysostom and Theophylact hold that Jesus washed Judas Iscariot's feet, and then came to Peter. From the subsequent action of dipping and giving a morsel to Judas, it certainly seems probable that he sat very near our Lord.\n\nAugustine holds that Jesus began with Peter. Bellarmine eagerly grasps at this, and gives it as one of twenty-eight alleged proofs that Peter always had a primacy among the Apostles!\n\n[And Peter saith unto him.] The word \" Peter\" is not in the Greek text here, but simply \" he,\" or \" that man.\" Our translators seem to have inserted it to make the meaning plain.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.6.2","start":6,"end":6,"heading":"Lord, dost thou wash my feet","excerpt":"The English language here fails to give the full emphasis of the Greek. It would be literally rendered, \" Dost Thou, of me, wash the feet ? \" Such an one as Thou art, wash the feet of such an one as I am ! It is like John the Baptist's exclamation when our Lord came to his baptism : \" Comest thou to me ? \" (Matt. iii. 14.)","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":309,"text":"Matt. iii. 14","label":"Matthew 3:14","href":"/mat/3/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.6-15.1","start":6,"end":15,"heading":"JOHN XIII. 6—15.","excerpt":"We should notice, firstly, the hasty ignorance of the Apostle Peter. One moment we find him refusing to allow his Master to do such a servile work as He is about to do :—\" Dost thou wash my feet?\" \"Thou shalt never wash my feet.\" — Another moment we find him rushing with characteristic impetuosity into the other extreme : — \" Lord, wash not my feet only, but my hands and my head.\" But throughout the transaction we find him unable to take in the real meaning of what his eyes behold. He sees, but he does not understand.\n\nLet us gather from Peter's conduct that a man may have plenty of faith and love, and yet be sadly destitute of clear knowledge. \"We must not set down men as graceless and godless because they are dull, and stupid, and blundering in their religion. The heart may often be quite right when the head is quite wrong. We must make allowances for the corruption of the understanding as well as of the will. We must not be surprised to find that the brains as well as the affections of Adam's children have been hurt by the fall. It is a humbling lesson, and one seldom fully learned except by long experience. But the longer we live the more true shall we find it, that a believer, like Peter, may make many mistakes and lack understanding, and yet, like Peter, have a heart right before God, and get to heaven at last.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.7.1","start":7,"end":7,"heading":"Jesus answered and said, &c.","excerpt":"The famous saying of this verse stretches far beyond the literal application of the words. Primarily, of course, it means, \" This action of mine has a meaning which in a few minutes I will explain and you will understand, though at present it may seem to you strange and unsuitable.\" — But in every age true Christians have seen a higher, deeper, broader meaning in the words, and a pious mind cannot doubt that they were intended to bear that meaning. It supplies the key to many things which we cannot understand in the providential government of the world, in the history of the Church, in the events of our own lives. We must make up our minds to see many things happening which we do not know and understand now, and of which we cannot at present see the wisdom. But we must believe that \"we shall know hereafter\" the full purposes, the why and wherefore and needs-be, of each and all. It is a golden sentence to store up in our memories. God's eternal counsels, the wisdom of the great Head of the Church, must never be forgotten. All is going on well, even when we think all is going on ill. When we cannot Bee it we must believe. In sickness, sorrow, bereavement, disappointment, we must summon up faith and patience, and hear Christ saying to us, \" What I do thou knowest not now, but thou shalt know hereafter.\"\n\nMusculus has some happy remarks here on the applicability of this expression to infant baptism, which are most just and true.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.8.1","start":8,"end":8,"heading":"Peter saith...Thou...never wash my feet","excerpt":"Here, again, the English version fails to give the full strength of the Greek words. This sentence would be rendered literally, \" Thou shalt never wash my feet for ever,\" or unto eternity.\n\nWe may note here, in Peter's language, that there is such a thing as \" a voluntary humility,\" which runs into extremes.\n\nHutcheson remarks, \" Men may have much seeming humility in the matters of God, which is yet but preposterous and sinful, and learned from carnal reason.\" Rollock compares with Peter's conduct here the Romish worship of saints and angels, under the pretence of deep humility and unworthiness to approach God.\n\n[Jesus answered . . .If 1 wash . . . not . . .no part . . . me.] We need not doubt that this sentence was meant to bear a deep and full meaning, and to reach far beyond the primary application. It would be a very cold and tame exposition to say that our Lord only meant, \" Unless thy feet are washed by Me to-night thou art not one of ray disciples.\" — It means a great deal more. Our Lord seems in effect to say, \" Thou wilt not be wise to object to the symbolical action which I am performing. Remember no one can be saved, or have any part in Me and my work of redemption, unless I wash away his sins. Except I wash away thy many sins, even thou, Simon Peter, hast no part in Me. I must wash every saved soul, and every saved soul must be washed. Surely, therefore, it does not become thee to object to my doing an instructive and figurative act to thy feet, when I must needs do a far greater work to thy soul.''","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.8.2","start":8,"end":8,"heading":"","excerpt":"The sentence is one of wide, deep, and sweeping application. It is true of every Christian of every rank and position. To each one Christ says, \" If I wash thee not, thou hast no part in Me.\" It is not enough that we are Churchmen, professed communicants, and the like. The great question for every one is this : \" Am I washed and justified ? \"\n\nThe common assertion that this \" washing \" here spoken of is baptism, seems to me unwarrantable. Our Lord never baptized any one, so far as we can learn from Scripture. Where is it said that He baptized Peter V Moreover, if baptism were meant, the past tense would have been used : \" If I had not washed thee, thou wouldst have no part jn Me.\" The washing here spoken of is something far above baptism.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.9.1","start":9,"end":9,"heading":"Simon Peter saith, &c.","excerpt":"The exclamation of Peter in this verse is highly characteristic of the man. Impulsive, excitable, zealous, ardent, with more love than knowledge, and more feeling than spiritual discernment, lie is horrified at the very idea of \" having no part in Christ.\" Anything rather than that ! Not seeing clearly the deep meaning of His Master's words, and still sticking to a carnal, literal interpretation of the word \" washing,\" he cries out that his Master may wash him all over, hands and head as well as feet, if an interest in Christ depends on that.\n\nGreat zeal and love are perfectly consistent with great spiritual ignorance and dulness, and great slowness to comprehend spiritual truth.\n\nRollock remarks that Peter erred as much in one extreme now, as he had erred before in another.\n\nStier remarks that the passionate, strong expression of Peter in this verse, is just the language of a warm-hearted but dullminded disciple, just beginning to understand, as if light had suddenly flash ed on him.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.10.1","start":10,"end":10,"heading":"Jesus saith to him, He that is washed, &c.","excerpt":"This sentence of our Lord's conveys a latent rebuke of Peter's spiritual dulness. It is as though Jesus said, \" The washing of head and hands whereof thou speakest is not needed. Even assuming that a literal washing is all I meant in saying, ' If I wash thee not,' it is well known that he who is washed needs only to wash his feet after a journey, and is accounted clean entirely after such a partial washing. But this is far more true of the washing of pardon and justification. He that is pardoned and justified by Me is entirely washed from all his sins, and only needs the daily forgiveness of the daily defilement he contract? in travelling through a sinful world. Once washed, justified and accepted by Me, ye are clean before God : although not all of you. There is one painful exception.\"\n\nThe great practical truth contained in this sentence ought to be carefully noted and treasured up by all believers. Once joined to Christ and cleansed in His blood, they are completely absolved and free from all spot of guilt, and are counted without blame before God. But for all this they need every day, as they walk through this world, to confess their daily failures, and to sue for daily pardon. They require, in short, a daily washing of their feet, over and above the great washing of justification, which is theirs the moment they first believe. He that neglects this daily washing is a very questionable and doubtful ' kind of Christian. Luther remarks pithily, \" The devil allows no Christian to reach heaven with clean feet all the way.\"\n\n\"Every whit,\" in this verse, means literally \"the whole man.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.10.2","start":10,"end":10,"heading":"","excerpt":"The deep mine of meaning which often lies under the surface of our Lord's language is strikingly exemplified in this verse, as well as in the seventh and eighth. There is far more in many of His sayings, we may believe, than has ever yet been discovered.\n\nIt is striking to observe that even of His poor, weak, erring disciples Jesus says, \" Ye are clean.\"\n\nBullinger observes that the words of the Lord's Prayer. \" Forgive us our trespasses,\" are a daily confession of the very thing here mentioned, — viz., the need of daily washing of our feet.\n\nCasaubon remarks that those who come out of a bath, as a matter of constant experience, only need to wash their feet, which, stepping on the ground as they come out, must needs contract some defilement. In Eastern countries, where bathing was very common, all could see the force of this.\n\nHengstenberg remarks, that \" the expression, ' but not all/ was intended to pierce the conscience of Judas, whom the Redeemer did not give up until the last good impulse died within him,\"\n\nThe common idea that the \" washing \" here spoken of refers to the baptism, seems to me quite untenable. He that is washed must mean only \" washed in a spiritual sense from his sins ; \" as Psalm li. 4. Hengstenberg's discussion of the point is worth reading.\n\nBurgon observes, \" The traitor, Judas, though washed by the hands of Christ Himself, was filthy still.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1216,"text":"Psalm li. 4","label":"Psalms 51:4","href":"/psa/51/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.11.1","start":11,"end":11,"heading":"For he knew...betray him, &c.","excerpt":"Our Lord's perfect foreknowledge of His sufferings and the manner of them, and His thorough discernment of the real characters of all His disciples, are alike shown in this verse. He did not suffer because he did not foresee it, and was taken by surprise. He walked up to death knowing every step he was about to tread.\n\nThe sentence is an example of the explanatory glosses which are so characteristic of St. John's Gospel.\n\nThe Greek words rendered \" who should betray Him,\" are literally, \" the person betraying Him,\" in the past participle.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.12.1","start":12,"end":12,"heading":"So after...washed...feet","excerpt":"After the conversation between our Lord and Peter, the washing seems to have gone on without interruption. The disciples were accustomed to see their Master do things they did not understand, and they submitted in silence.\n\n[And had taken... garments... set down again.'] This refers to His putting on again the long loose outer robe, which was laid aside on performing any action requiring exertion in the East. Then our Lord took His place once more at the table, and commenced a discourse which seems to have ushered in the Lord's Supper. Whether the washing of the feet was meant, among other things, to teach the need of special preparation for that blessed ordinance, is an interesting thought, and worth consideration. It certainly seems our Lord's last action before He gave the bread and wine.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.12.2","start":12,"end":12,"heading":"he said...Know ye what...done to you","excerpt":"This question was meant to stir up in the disciples' minds inquiry as to the meaning of what they had just seen. Understanding and intelligent perception of all we do in religion, should be sought after and valued by all true Christians. There is no real religion in blind devotion. \" What, mean I by this service ? \" should be the question often impressed on our minds.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.13.1","start":13,"end":13,"heading":"Ye call me Master and Lord","excerpt":"These words would be more literally rendered, \" Ye call Me, or speak of Me, as the Master and the Lord.\" The expression seems to show that this was the habitual language of the disciples while our Lord was on earth. So Martha says to Mary, \" The Master is come.\" (John xi. 28.)\n\n[ Ye say well : for so I am.] The word \" so \" is not in the Greek. It is simply \" for I am.\" The expression is a beautiful warrant for applying to Jesus especially the appellation \" the Lord.\" He has Himself endorsed it, by the words, \" Ye say well.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":264,"text":"John xi. 28","label":"John 11:28","href":"/jhn/11/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.14.1","start":14,"end":14,"heading":"I then, your Lord, &c.","excerpt":"The argument of this verse is one which our Lord very frequently uses : \" If I do a thing, much more ought ye to do it.\" Literally rendered the meaning is, \" If I, the Person whom ye speak of as * the Lord ' and * the Master,' have washed your feet, and condescended to perform the most menial act of attention to you, ye also ought to feel it a duty to do acts of the same kind for one another, — acts as condescending as washing one another's feet.\"\n\nThe words \" Your Lord and Master \" in the Greek are literally, \" The Lord and the Master.\"\n\n\" Ye ought \" is a very strong expression. It is tantamount to saying, \" It is your duty and debt, — ye are under an obligation to do it.\"\n\nPaley on Evidences, p. 2, ch. iv., has a remarkable passage, showing the close affinity between our Lord's conduct here, and His conduct when taking a little child and putting him in the midst of the disciples. In both he taught humility, that rare grace, by action.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.15.1","start":15,"end":15,"heading":"For I have given you an example, &c.","excerpt":"\" I have, in my own person, given you a pattern of what your own conduct should be. The duty I want you to learn is of such vast importance that I have not left it to a general precept, but have given you an example of my meaning.\"\n\nOf course the question at once rises, — What did our Lord really mean ? Did he mean that we all ought literally to do the very same thing that He did ? Or did he only mean that we are to imitate the spirit of his action ?\n\nThe Church of Rome, it is well-known, puts a literal sense on our Lord's language. Once every year, about Easter, the head of the Romish Church publicly washes the feet of certain poor persons got ready for the occasion. The absurdity, to say the least, of this view is evident on a moment's reflection.\n\nIt seems absurd to take our Lord's words literally, and to suppose that the Pope's literal washing of a few feet at Easter can supersede the duty of all Christians to do the same. Yet it is only fair to remember that the Moravians to this day take a literal view of those words, and have a custom called \" pedilavium.\"\n\nIt is in any case absurd to suppose that our Lord would require His disciples to perform a duty which the young and the feeble would be physically unable to do.\n\nIt is inconsistent with the general tenor of our Lord's teaching to suppose that He would ever attach so much importance to a mere bodily action. \" Bodily exercise profiteth little.\" (1 Tim. iv. 8.) A formal performance of bodily acts of religion is just the easiest thing that can be imposed on people. The thing that is really hard, and yet always required, is the service of the heart.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1427,"text":"1 Tim. iv. 8","label":"1 Timothy 4:8","href":"/1ti/4/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.15.2","start":15,"end":15,"heading":"","excerpt":"The true interpretation of the two verses is that which places a spiritual sense on our Lord's words. It is a practical illustration of Matt. xx. 26 — 28. He wished to teach His disciples that they ought to be willing to wait on one another, serve one another, minister to one another, even in the least and lowest things. They should think nothing too low, or humble, or menial to undertake, if they can show love, kindness, and condescension to another. If He, the King of kings, condescended to leave heaven to save souls, and dwell thirty-three years in this sin-defiled world, there is nothing that we should think too lowly to undertake.\n\nPride, because we possess wealth, rank, position, place, education, or high-breeding, is condemned heavily in this passage. He who would shrink from doing the least kindness to the poorest Christian, has read these verses to little purpose, and does not copy his Master's example.\n\nOne caution only we must remember. Let us not suppose that an ostentatious attention to the poor constitutes the whole of obedience to the law of this passage. It is easy work comparatively to care for the poor. We are to be ready to do the least acts of kindness to our equals quite as much as to the poor. There is nothing about temporal poverty in the passage. The disciples were told their duty to \" one another.\" 'This is a very important point. It is much easier and more sel f-satisfying to play the part and do the work of a Christian to the poor than to our equals.\n\nHow entirely the passage overthrows the claim of mere talking, head-learned professors of sound doctrine, to be accounted true Christians, it is needless to show. Doctrinal orthodoxy, without practical love and humility, is utterly worthless before God.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":136,"text":"Matt. xx. 26","label":"Matthew 20:26","href":"/mat/20/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.15.3","start":15,"end":15,"heading":"","excerpt":"Bullinger remarks, how singularly full of Christian truth the passage is which ends at this verse. That we are washed clean from all sins, by Christ our Saviour, — that although washed, the remainder of infirmity sticks to us, and obliges us to wash our feet daily, — that the duty of a disciple is to make Christ his example in all things, — these three great lessons stand forth most prominently.\n\nGurnall observes, \" The master here doth not only rule the scholar's book for him ; but writes him a copy with his own hand.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.16.1","start":16,"end":16,"heading":"Verily, verily, I say unto you, &c.","excerpt":"This well-known mode of expression is doubtless used here to show the importance of the lessons which our Lord is imposing on the disciples at this point. It is as though He said, \" Do not think lightly of what . I am teaching you now. It is no trifling matter. Love and humility are weighty things in my service. I solemnly charge you to remember that, as 1 have often told you, the servant is not greater than his master, but must strictly follow his example. The messenger sent on an errand is not greater than him that sends him, and must carefully do as he is bid. If I, your Master and Head, have done these actions of love and humility, never be ashamed of doing the same, or similar ones. If you are really my disciples and messengers, you must prove it by shrinking from nothing which you have seen Me do.\"\n\nThe Greek word which we render here, \" He that is sent,\" is the same that is elsewhere rendered \" the Apostle.\" Our translators seem to have translated the word as they have to show more forcibly the connection between \" the sender \" and \" the sent,\" which, to a reader ignorant of Greek, would not have appeared if the word \" apostle \" had been used.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.16-20.1","start":16,"end":20,"heading":"JOHN XIII. 16—20.","excerpt":"We are taught, for one thing, in these verses, that Christians must never he ashamed of doing anything that Christ has done. We read, \" Verily, I say unto you. The servant is not greater than his Lord ; neither lie that is sent greater than he that sent him.\"\n\nThere seems little doubt that our Lord's all-seeing eye saw a rising unwillingness in the minds of the Apostles to do such menial things as they had just seen Him do. Puffed up with their old Jewish expectation of thrones and kingdoms in this world, secretly self-satisfied with their own position as our Lord's friends, these poor Galileans were startled at the idea of washing people's feet! They could not bring themselves to believe that Messiah's service entailed work like this. They could not yet take in the grand truth, that true Christian greatness consisted in doing good to others. And hence they needed our Lord's word of warning. If He had humbled Himself to do humbling work, His disciples must not hesitate to do the same.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.17.1","start":17,"end":17,"heading":"If ye know...happy...do them","excerpt":"The object of this verse seems to be the confirmation of the preceding one. \" Be not content with knowing these things with your heads. See that you actually practice them. If you really know and understand my meaning\"; you will find it your happiness to put it in practice.\" The latent idea seems to be, \" Wretched and miserable Christians are ye, if you know these things, and then stop short, and do not practice them.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.18.1","start":18,"end":18,"heading":"I speak not of you all","excerpt":"It is not quite clear what our Lord meant by these words. Some think, as Bishop Hall, that the connection is with the verse before, and that our Lord meant, \" When I speak of happiness, knowledge, and practice, I do not speak as if there was no false Apostle among you.\"\n\nOthers think that the sense should be carried forward. \" I am not speaking as if you were all equally faithful, and equally sent by Me.\"\n\n[I know whom I have chosen.] This sentence again admits of being taken in two senses. Some think, as Calvin, Poole, Rollock, and Hutcheson, that it refers to the eternal election and choice of those disciples who were true believers. \" I know whom I have really called and chosen to be mine by my Spirit.\"\n\nOthers think, as Zwingle, Musculus, Hall, Whitby, Hengstenberg, and Burgon, that it only refers to the official choice and calling of the twelve when our Lord selected them to be His disciples, and has no reference to the inward call of grace. It would then mean, \" I know the real inward character of all those whom 1 have called to be my professing disciples.\" It certainly favors this view, that our Lord uses precisely the same expression in John vi. 70 : \" Have not I chosen you twelve, and one of you is a devil ? \"\n\nAny one who cares to see the question well discussed, will find it ably examined by Gomarus.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1163,"text":"John vi. 70","label":"John 6:70","href":"/jhn/6/#v70","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.18.2","start":18,"end":18,"heading":"but that the scripture...fulfilled","excerpt":"Our Lord's meaning seems to be filled up in the following way : \" I speak not of you all, as if I thought you all faithful. I know that ye are not all clean and trustworthy, and I know that in this way you will see the words of Scripture fulfilled.\"\n\nHere, as in many places where the expression occurs, \" This was done that the Scripture might be fulfilled,\" we must not for a moment suppose that \" things were done in order that Scripture might be fulfilled,\" but that \" when things were done the Scripture was fulfilled.\" \" I know the characters of all my disciples,\" our Lord seems to say, \" and I know that very soon something will happen by which the Scripture will be fulfilled.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.18.3","start":18,"end":18,"heading":"He that eateth bread, &c.","excerpt":"The forty-first Psalm is here shown to apply to one greater than David, and one worse than Ahithophel. The ninth verse here quoted says, \"Mine own familiar friend, which did eat of my bread, hath lifted up his heel against me.\" The expression implies the act of one who like a stubborn and vicious horse, suddenly turns round against his master and kicks at him. \" This,\" our Lord says, \" is about to be fulfilled in the conduct of Judas Iscariot to Me.\"\n\nIt cannot of course be said that this quotation is positive proof that Judas ate the Lord's Supper. But it certainly rather increases the probability of it. The words, \" eateth bread with Me,\" used in such close juxtaposition to the institution of the Lord's Supper, are very remarkable.\n\nThe grand lesson, that we must be prepared for much disappointment in friends and companions in this life, is very plain in this passage. The less we expect from man the better.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.19.1","start":19,"end":19,"heading":"Now I tell you before, &c.","excerpt":"There can be little doubt that this verse applies to the warning of Judas' approaching apostasy which our Lord had just given. \" I tell you of the coming fall of one of your number before it takes place, in order that when it takes place you may not be confounded, but may see fresh reason for believing that I am the promised Messiah.\"\n\nThe expression, \" I am He,\" in the Greek is literally, \" I am.\" Is there any reference to the famous \" I AM \" hath sent me in Exodus ? It comes in close connection with \" sending \" in the next verse.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.20.1","start":20,"end":20,"heading":"Verily, verily, I say, &c.","excerpt":"Our Lord's purpose in this verse seems to be to encourage and cheer His faithful disciples. \" Be not dismayed \" he seems to say, \" though one of your number is unfaithful and falls away. Persevere and fear not. Remember the high dignity of your office. I solemnly declare to you that he who receives you or any one else whom I send forth to preach the Gospel, receives Me, because ye are my representatives. Nor is this all. He that receives Me, receives not Me only, but God the Father who sent Me. Ye have no cause therefore to be ashamed of your calling however unworthily some may behave.\"\n\nLet us note that it is no light matter to reject and despise a faithful minister of Christ. A weak and ignorant servant may carry a message for a royal master, and for his master's sake, ought not to be lightly esteemed. Contempt for Christ's ministers, when they are really faithful, is a bad symptom in a church or nation.\n\nThe connection of this verse with the preceding passage is certainly not easy to see, and has puzzled all commentators. Some, as Alford, have thought that our Lord intended to show the wickedness of Judas in giving up such an honorable office as that of the Apostleship. This seems far-fetched. — Some refer it back to the command to imitate our Lord's humility by washing one another's feet, and think it is meant to remind them that even they are Christ's ambassadors. I prefer the view already given, that the words are meant to cheer and comfort the disciples. Though not all were faithful, the truehearted ones were Christ's commissioned ambassadors.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.20.2","start":20,"end":20,"heading":"","excerpt":"Stier says. \" The whole circle of the Apostles seemed to be disgraced and broken up by the treachery of Judas, and therefore our Lord confirms the faithful in their election, and that very fitly by repeating an earlier promise.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.21.1","start":21,"end":21,"heading":"","excerpt":"21. — [When Jesus had thus said. 1 This would be more literally rendered, \" had said these things,\" referring to all He had just been saying.\n\nThere seems to be a kind of break or pause in the narrative here. This is the point in St. John's narrative where the institution of the Lord's Supper seems to come in. At any rate there seems no point, comparing his account of this evening with that of Matthew, Mark, and Luke, where it can be so well fitted in. This is the view of Jansenius, Lampe, and Burgon.\n\n[He was troubled in spirit.'] This expression applied to our Lord is peculiar to St. John. We find it only in his Gospel, here and at xi. 33 and xii. 27. Here it seems to mean principally the pain and sorrow which our Lord experienced, on seeing one of his own chosen Apostles about to betray him. In addition to this, it probably includes that peculiar agony and distress of soul which our Lord was subject to under the presence of a world's sin laid upon Him, and which we see intensified in the garden of Gethsemane.\n\nLet it be noted, that of all the Gospel writers John is the one who dwells most fully on the Divine nature of our Lord, and also is the one who describes most fully the reality of His human affections.\n\nObserve that to be troubled and disturbed in mind is not in itself sinful. Brentius remarks, after Augustine, how foolish were the Stoic philosophers, who taught that a wise man is never disturbed in mind.\n\nMusculus thinks that our Lord's distress and sorrow at the sight of the wickedness of Judas had much to do with this \" trouble of spirit.\" Nothing so sad as the sight of a hardened, incorrigible backslider.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.21.2","start":21,"end":21,"heading":"and testified, and said","excerpt":"The frequency with which John used the word \" testified \" is very remarkable. It occurs thirtythree times in his Gospel, and only three times in all the other three Gospels. Why our Lord is said to \" testify \" in this place is hard to see. We must suppose that it means He made an open, solemn declaration in a very impressive manner, like a witness bearing testimony to some great and unexpected fact.\n\n[ Verily...I say. ..one of you...betray me.] The solemn \" Amen, amen,\" here, as elsewhere, was calculated to arrest the attention of the disciples to the declaration our Lord was going to make. \" One out of you (i. e., out of your number) shall betray Me. My last and crowning trial draws near. I am about to bear a world's sins, in my own \"body on the tree ; and painful as it is to say, the first step in the history of my passion shall be my betrayal by one of yourselves.\"\n\nLet us note our Lord's thorough foreknowledge of all the details of His sufferings, as well as of the great fact that He was about to be killed.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.21-30.1","start":21,"end":30,"heading":"JOHN XIII. 21—30.","excerpt":"Let us mark, firstly, in this passage, what trouble our Lord Jesus went through for the sake of our souls. We are told that shortly after washing the disciples' feet, He \" was troubled in spirit, and said, One of you shall betray Me.\"\n\nThe whole length and breadth and depth of our Master's troubles during His earthly ministry are far beyond the conception of most people. His death and suffering on the cross were only the heading up and completion of His sorrows. But all throughout His life, — partly from the general unbelief of the Jews, — partly from the special hatred of the Pharisees and Sadducees, — partly from the weakness and infirmity of His few followers, — He must have been in a peculiar degree \" a Man of sorrows and acquainted with grief.\" (Isa. liii. 3.)\n\nBut the trouble before us was a singular and exceptional one. It was the bitter sorrow of seeing a chosen Apostle deliberately becoming an apostate, a backslider, and an ungrateful traitor. That it was a foreseen sorrow from the beginning we need not doubt ; but sorrow is not less acute because long foreseen. That it was a peculiarly cutting sorrow is very evident. Nothing is found so hard for flesh and blood to bear as ingratitude. Even a poet of our own has said that it is \" sharper than a serpent's tooth to have a thankless child.\" Absalom's rebellion seems to have been David's heaviest trouble, and Judas Iscariot's treachery seems to have been one of the heaviest trials of the Son of David. When He saw it drawing near He was \"troubled in spirit.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":761,"text":"Isa. liii. 3","label":"Isaiah 53:3","href":"/isa/53/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.22.1","start":22,"end":22,"heading":"","excerpt":"22. — [Then the disciples looked... another. 1 The first effect of our Lord's declaration seems to have been silence. Like men stunned and amazed, the disciples looked at one another in astonishment. The thing announced was the last thing they expected to hear.\n\n[Doubting of whom he spake.] The word \" doubting \" hardly conveys the full force of the Greek here. It is rather, as 2 Cor. iv. 8, \" perplexed,\" \"puzzled.\"\n\nLet us note that neither here nor afterwards does any suspicion appear to have fallen on Judas. For anything we can see he looked as good as Peter, James, and John, and as unlikely to betray his Master. The length to which hypocrisy can go is very awful.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":380,"text":"2 Cor. iv. 8","label":"2 Corinthians 4:8","href":"/2co/4/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.23.1","start":23,"end":23,"heading":"Now...leaning...Jesus’ bosom","excerpt":"To understand this we must remember the customs of the East, in the time of our Lord, about the position and attitude of the guests at a meal. They did not sit, but reclined. The famous picture of the Last Supper, by Leonardo Da Vinci, gives a totally inaccurate idea of the scene.\n\n[One.. .disciples. ..Jesus loved.] There can be no doubt this was John, the writer of this Gospel. It is the first time he speaks of himself in this way, and the expression occurs afterwards four times, xix. 26, xx. 7, xx. 20.\n\nThe Greek word rendered \" loved \" deserves notice. It signifies the higher, nobler, and more refined kind of love. There are two words in the Greek language translated \" love \" in the New Testament.\n\nLet it be noted that the general special love with which our Lord loved all His disciples did not prevent His having a particular love for one individual. Why He specially loved John we are not told. Gifts certainly do not appear so much in John as grace. But it is worth noticing that love seems more the characteristic of John than of any disciple, and that in this he showed more of the mind of Christ. It is quite clear that special friendship for one individual is quite consistent with love for all.\n\nIt is noteworthy that of all the writers of the New Testament, none goes so deep and reveals so much of the hidden things of God as he who lay in the bosom of Christ.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.24.1","start":24,"end":24,"heading":"Simon Peter therefore beckoned, &c.","excerpt":"The characteristic forwardness and zeal of Peter come out strikingly in this verse. None seem so excited by our Lord's announcement as lie is. None is so anxious to know of whom our Lord can be speaking. He cannot wait silently like the others. He makes a sign to John to ask privately who it can be. A fisherman by early training, like John, he was probably intimate with him, and could make himself understood by signs.\n\nLet us note that the whole transaction seems to show that Peter did not sit next our Lord in the post of honor and favor. That place was given to John.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.26.1","start":26,"end":26,"heading":"Jesus answered...He...sop...dipped it","excerpt":"The action by which our Lord told John He would indicate the traitor to him, was probably so common at an Eastern banquet, that no one at the table would remark anything about it. That it was a common way of eating is shown by Ruth ii. 14, \" Dip thy morsel in the vinegar.'\"The word \" sop,\" the marginal reading tells us, might be translated \" morsel.\" To give a morsel, as our Lord did, was probably a mark of favor or compliment.\n\nThat our Lord's answer was whispered, is evident. No one seems to have noticed it, except John.\n\nHengstenberg observes, that by this act of kindness and attention Jesus \" would touch the heart of Judas once more, if haply he might be susceptible of better emotions.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":227,"text":"Ruth ii. 14","label":"Ruth 2:14","href":"/rut/2/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.26.2","start":26,"end":26,"heading":"And when...dipped...gave...Judas...Simon","excerpt":"The word \" gave \" is literally .\" gives,\" in the present tense, showing the immediate action which followed our Lord's reply to John's question.\n\nHere, as elsewhere, it is noteworthy that John specially calls Judas \" the son of Simon,\" in order to make it quite clear what Judas it was who did this foul deed.\n\nBengel remarks, \" How very near to Jesus was Judas on this occasion ! But in a short time after, by what a wide gulf did glory separate Jesus from Judas, and destruction separate Judas from Jesus.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.27.1","start":27,"end":27,"heading":"And after the sop...Satan entered...him","excerpt":"Of course this does not mean that now for the first time Satan entered, but that from this moment Satan got full and entire possession of the heart of Judas. Up to this time he was in it, but now he possessed it.\n\nThe word \"then\" is emphatically given in the Greek, but omitted by our translators. It should be, \" After the Supper, then Satan entered into him.\"\n\nLet us note the reality, personality, and awful power of our great spiritual enemy the devil. There are degrees in his power and dominion over us. If his first temptations are not resisted, he may in the end gain full and entire possession of every part of our soul, and lead us captive to be his slaves. This seems the history of Judas.\n\nMusculus observes that even at the first communion Satan was present, and busy in a heart.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.27.2","start":27,"end":27,"heading":"Then said Jesus...That...doest...do quickly","excerpt":"The full meaning and purport of this solemn saying it is not easy to define positively. It is evidently a very elliptical saying, and we can only conjecture about it.\n\nOf course we cannot suppose that our Lord desired to hasten on an act of wickedness, nor yet can we suppose for a moment that there was any impatience in our Lord, or unwillingness to await the hour of His sufferings. — But we must remember that our Lord foreknew perfectly all that was before Him in the next twenty-four hours. Does He not then speak to Judas as to one of the instruments in the great work which was about to be accomplished ? Does He not seem to say, \" If thou must indeed do this wicked act — and 1 know now that the prince of this world has got full possession of thy heart, — go on and do it. There need be no delay. I am ready to suffer and to die. Do thy pan, and I will do mine. The Sacrifice is ready to be slain. Do thy part in the transaction, and let there be no unnecessary waste of time.\"\n\nChrysostom says, \" This is not the expression of one commanding, nor advising, but of one reproaching, and showing him that He desired to correct him ; but that since he was incorrigible. He let him go.\n\nAugustine says, \" This was a word rather of glad readiness than of anger.\"\n\nCalvin says, \" Hitherto Jesus tried by various methods to bring Judas back, but to no purpose. Now He addresses him as a desperate man\": ' Go to destruction, since you have resolved to go to destruction.' In doing so He performs the office of a Judge who condemns to death not those whom He drives of His own accord to ruin, but those who have already ruined themselves by their own fault.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.27.3","start":27,"end":27,"heading":"","excerpt":"Cyril starts the odd idea that our Lord addresses these words to Satan rather than Judas, and as it were challenges him to do his worst !\n\nGerhard sees a likeness in the expression, to God's words to Balaam, when He says, \" Rise up and go.\" (Num. xxii. 20.) They did not signify approbation, but only a permission. Yet God's anger was kindled when Balaam went with Balak's ambassadors.\n\nMusculus observes the use of the present tense here. It is not \" What thou art going to do,\" but \" What thou art doing now.\" Even at the Lord's table wickedness was going on in Judas' heart.\n\nLightfoot says, \" I take this expression for a tacit, severe threat, pronounced not without scorn and indignation : ' I know well what thou art contriving against Me. What thou doest, do quickly, else thy own death may prevent thee ; for thou hast but a very short time to live. Thy own end draws on apace.\"\n\nWhitby compares it to Ezek. xx. 39 : \" Go ye, serve every one his idols.\"\n\nSome, as Hengstenberg, would render the Greek word for quickly \" more quickly,\" as if our Lord wished him to hasten his work. But there seems no necessity for this.\n\nAfter all it is noteworthy that the disciples did not know what the saying meant ; and even John, though writing forty or fifty years afterwards, by inspiration of God, was not directed to explain it, though he does explain our Lord's sayings in other places. We may therefore safely leave the meaning somewhat uncertain.\n\nThat our Lord spoke these mysterious words aloud and openly, so that all the company heard, is quite evident from the context. John's question was a whisper ; his reply was another whisper, and neither was remarked or heard by others. But the address to Judas was heard by all.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":242,"text":"Num. xxii. 20","label":"Numbers 22:20","href":"/num/22/#v20","status":"detected"},{"at":910,"text":"Ezek. xx. 39","label":"Ezekiel 20:39","href":"/ezk/20/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.28.1","start":28,"end":28,"heading":"Now no man at the table, &c.","excerpt":"This verse would be more literally rendered, \" Now this thing no one knew, of them that were sitting at table, for what purpose He said it to him.\" The sentence confirms the statement above made, that both John's question and our Lord's answer were spoken in a whisper or undertone, and not noticed by any one. This sudden address of our Lord to Judas would therefore take the disciples by surprise.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.29.1","start":29,"end":29,"heading":"For some of them thought, &c.","excerpt":"This whole verse is interesting, and throws light on some curious points.\n\nThe statement that \"Judas had the bag,\" shows the position he occupied among the Apostles. He was so far from being suspected, that he had the charge of the common store of money. Bullinger even thinks that he must have been a man remarkable for wisdom, prudence, economy, and faithfulness.\n\nThe supposition of some, that Jesus told Judas to \" buy the things needed against the feast,\" shows clearly that our Lord did not work miracles in order to procure the necessaries required by Himself and His disciples. Christians must buy and sell like other people, and must manage their money affairs with prudence and economy. It shows how little the disciples realized that their Master's death was close at hand.\n\nThe supposition of others, that Jesus told Judas to \"give something to the poor,\" shows plainly what was our Lord's custom in the matter of almsgiving. He sanctified and adorned the practice of caring for the poor by His own example. This passage, and Gal. ii, 10, deserve careful consideration. It may be doubted whether the English Poor Law has not tended to shut up English almsgiving far more than is right before God.\n\nLet us mark the snares which attend the possession, fingering, and handling of money. The man who has care of the money in our Lord's little company of followers, is the very man who makes shipwreck of his soul forever, through the love of money, \" Give me neither poverty nor riches,\" should be a Christian's frequent prayer. (Prov. xxx, 8,)\n\nBullinger points out that the possession of money is evidently not in itself sinful and wicked, and argues from the verse that the Romish mendicant friars, and others who made a merit of self-imposed poverty, are under a complete delusion. It is not the having, but the misusing money which is sinful.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1038,"text":"Gal. ii, 10","label":"Galatians 2:10","href":"/gal/2/#v10","status":"detected"},{"at":1538,"text":"Prov. xxx, 8","label":"Proverbs 30:8","href":"/pro/30/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.30.1","start":30,"end":30,"heading":"He then...received...sop...immediately out","excerpt":"The hasty departure of Judas as soon as our Lord had given him the morsel, and spoken the remarkable words already commented on, may easily be explained. He saw at once that our Lord knew all his plot, and dreaded exposure. His conscience condemned him, and he dared no longer sit in our Lord's company. He at any rate understood what our Lord meant, if nobody else did. He felt himself detected and discovered, and for very shama got up and went away.\n\nIt is curious and noteworthy that John, at all events, must have known Judas to be the traitor, and yet he seems to have said nothing.\n\nIt seems very difficult to me to explain this part of the history of this memorable evening, unless we admit that Judas Iscariot received the Lord's Supper with the other Apostles, — From this point to the seizure of our Lord in the garden, the narrative flows on without break or interruption, and I cannot see any place at which the Lord's Supper can come in. I therefore hold strongly that Judas was actually a communicant, — The subject is very fully discussed by Gerhard, who takes this view, and confirms it by quotations from Cyprian, Jerome Augustine, Chrysostom, Cyril of Jerusalem, Theodoret, Euthymius, Aquinas, Ferus, Toletus, Bellarmine, Jansenius, Baronius, Maldonatus, Calvin, Beza, Martyr, Bucer, and Whittaker. After all the expression of Luke xxii. 21 appears to me unanswerable.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1346,"text":"Luke xxii. 21","label":"Luke 22:21","href":"/luk/22/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.30.2","start":30,"end":30,"heading":"and it was night","excerpt":"This emphatic little sentence of course is not inserted without a meaning ; but why, we are left to conjecture.\n\nPerhaps it was meant to show us that Judas purposely waited till darkness, to accomplish his deed of darkness. \" This is your hour, and the power of darkness.\" (Luke xxii. 53.)\n\nPerhaps it was meant to show that Judas slunk off at a time when nobody could see where he went, follow him, or observe his movements.\n\nPerhaps it was meant to show that the time was hastening on, and that our Lord had reason to say, \" That thou doest, do quickly.\"\n\nPerhaps it was only meant to mark the precise time when our Lord delivered the exquisite address of the next three chapters. St. John loves to mark time and places in his narrative.\n\nOne thing, at any rate, is very clear. The expression shows that the first Lord's Supper was not celebrated by day, but by night. The objections to an evening sacrament commonly made by certain persons, are really so untenable in the face of this passage, that one marvels how men of common sense can make them.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":274,"text":"Luke xxii. 53","label":"Luke 22:53","href":"/luk/22/#v53","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.31.1","start":31,"end":31,"heading":"Therefore, when...gone out, Jesus said","excerpt":"The withdrawal of Judas from the company of the disciples, at that point, forms a distinct break in the narrative. At once, from this time, our Lord seems to speak as one relieved by the absence of an uncongenial mind. There is a manifest alteration in the tone of all He says. It seems pitched in a higher key.\n\nBengel, at this point, interposes an entire interval of a night, and thinks that a new discourse begins here. It seems a needless view, and is very unnatural.\n\n[Now is the Son of Man glorified, etc., etc.] This is a deep Baying, and not least so because both the verbs are in the past tense. Literally rendered in each case, the verb should be \" has been glorified.\" This is not an uncommon mode of speech. The glorification is so near, so certain, so complete, that it is spoken of as a thing accomplished, and even past. It was accomplished in purpose, and in a few hours would be accomplished in reality. (So John xvii. 4.) The meaning of our Lord may probably be paraphrased thus : \" Now has the time come that I, the Son of Man, should be glorified, by actually dying as man's substitute, and shedding my blood for the sins of the world. Now has the time come that God the Father should receive the highest glory by my sacrifice on the cross.\"\n\nLet it be noted that the Lord regards His own atoning death on the cross as the most glorious part of His work on earth ; and that nothing so tends to glorify the Father's attributes of justice, holiness, mercy, and faithfulness to His promises, as the death of the Son.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":925,"text":"John xvii. 4","label":"John 17:4","href":"/jhn/17/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.31.2","start":31,"end":31,"heading":"","excerpt":"Let it be noted that the Lord does not speak of His death as a punishment, or disgrace, or humiliation, but as an event most glorious, — glorifying both to Himself and to the Father. So Christians should learn to \" glory in the cross.\"\n\nIf we do not take this view, and adhere to a strictly literal rendering of the verb glorified, as past, as Hengstenberg does, we must suppose it to mean, \" Now at last, by my perfect righteousness in life and willingness to suffer in death, I, the Son of man, have received glory, and my Father at the same time has received glory through Me.\" But the other interpretation, taking the past tense for the present or future, is better. \"The sacrifice has begun. The last act of my redeeming work, — specially glorifying myself and my Father, — has actually commenced or is commencing.\"\n\nAugustine and Ecolampadius hold that the expression, \" Now is the Son of Man glorified,\" has a special reference to the glory which surrounds our Lord when the wicked are all put away from Him, and He is attended only by saints. This peculiar glory was on Him when Judas Iscariot went out, and left Him and His faithful disciples alone.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.31-38.1","start":31,"end":38,"heading":"JOHN XIII. 31—38.","excerpt":"In this passage we find the Lord Jesus at last alone with His eleven faithful disciples. The traitor, Judas Iscariot, had left the room, and gone out to do his wicked deed of darkness. Freed from his painful company, our Lord opens His heart to His little flock more fully than He had ever done before. Speaking to them for the last time before His passion. He begins a discourse which for touching interest surpasses any portion of Scripture.\n\nThese verses show us what glory the crucifixion brought both to God the Father and to God the Son. It seems impossible to avoid the conclusion that this was what our Lord had in His mind when He said, \" Now is the Son of man glorified, and God is glorified in Him.\" — It is as though He said, \" The time of my crucifixion is at hand. My work on earth is finished. An event is about to take place to-morrow, which, however painful to you who love Me, is in reality most glorifying both to Me and My Father.\"\n\nThis was a dark and mysterious saying, and we may well believe that the eleven did not understand it. And no wonder ! In all the agony of the death on the cross, in all the ignominy and humiliation which they saw afar off, or heard of next day, in hanging naked for six hours between two thieves, — in all this there was no appearance of glory ! On the contrary, it was an event calculated to fill the minds of the Apostles with shame, disappointment, and dismay. And yet our Lord's saying was true.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.32.1","start":32,"end":32,"heading":"If God be glorified in him, &c.","excerpt":"This verse may be paraphrased as follows : \" If God the Father be specially glorified in all His attributes by my death, He shall proceed at once to place special glory on Me, for my personal work, and shall do it without delay, by raising Me from the dead, and placing Me at His right hand.\" It is like the famous passage in Philippians: \"Wherefore God also hath highly exalted Him.\" It is the same idea that we have in the seventeenth chapter more fully : \" I have glorified Thee on the earth ; — now, O Father, glorify Thou Me with Thine own self.\" (Phil. ii. 9; John xvii, 5.)\n\nIf the Son, on the one hand, specially glorifies the Father's attributes of holiness, justice, and mercy, by satisfying all His demands with His own precious blood on the cross, so, on the other hand, the Father specially glorifies the Son, by exalting Him above all Kings, raising Him from the dead, and giving Him a name above every name.\n\n\"In Himself\" must refer to that special and peculiar glory which, in the counsels of the blessed Trinity, is conferred on the Second Person, on account of His incarnation, cross, and passion.\n\nIt is hardly needful to remind Christians that \" if \" does not imply any doubtfulness, but is rather equivalent to \" since \" as in Coloss. iii. 1 : \"If ye then be risen with Christ.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":553,"text":"Phil. ii. 9","label":"Philippians 2:9","href":"/php/2/#v9","status":"detected"},{"at":566,"text":"John xvii, 5","label":"John 17:5","href":"/jhn/17/#v5","status":"detected"},{"at":1248,"text":"Coloss. iii. 1","label":"Colossians 3:1","href":"/col/3/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.32.2","start":32,"end":32,"heading":"","excerpt":"If any one wishes to adhere rigidly to the past tense in the first \" glorified \" of this verse, it undoubtedly makes excellent meaning. \" If God the Father has been glorified on the earth by my life and perfect obedience to His law, He will also glorify Me in my own person, by raising Me from the dead, and placing Me at His own right hand, and that very soon.\" But I doubt this being the full meaning, for the reasons given in the preceding verse.\n\nThe perfect harmony and co-operation of the Persons in the blessed Trinity shine out here. The Son glorifies the Father, and the Father glorifies the Son, The Son shows the world by His death how holy and just is the Father, and how He hates sin. The Father shows the world, by raising and exalting the Son to glory, how He delights in the redemption for sinners which the Son has accomplished.\n\nChrysostom thinks, that \" straightway glorify Him \" must refer to the special signs and wonders which appeared from the very time that our Lord was on the cross. \" So the sun was darkened, the rocks rent, the veil of the temple parted, many bodies of the saints arose, the tomb had its seal, the guards sat by, and while a stone lay on the grave, the body rose.\"\n\nMusculus remarks, that here you have the great principle asserted which is always true : \" Those who glorify God shall be glorified by God.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.33.1","start":33,"end":33,"heading":"Little children","excerpt":"This is the only time our Lord ever calls His disciples by this name. It was evidently a term of affection and compassion, like the language of a father speaking to children whom he is about to leave alone as orphans in the world. \" My believing followers, whom I love and regard as my children.\"\n\nObserve that the expression is not used till Judas has gone away. Unbelievers are not to be addressed as Christ's children.\n\n[Yet a little while I am with you.] This seems to mean, \" I am only staying a very little longer with you. The time is short. The hour approaches when we must part. Give me your best attention while I talk to you for the last time before I go.\"","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.33.2","start":33,"end":33,"heading":"Ye shall seek me","excerpt":"It is not quite clear what this means. Of course it cannot refer to the time after the resurrection, when the disciples were fully convinced that \" the Lord had risen.\" Much less can it refer to the time after the ascension. I can only suppose it means, \" After my death ye shall be perplexed, amazed, and confounded for a little season, wanting Me, seeking Me, wishing for Me, and wondering where I am gone. The very moment the little child is left alone by mother or nurse, it begins to cry after her and want her. So will it be with you.\" ^\n\n[And as I said unto the Jews, etc.] This sentence can only mean, \" The words that I said to the Jews will soon apply to you also, though in a very different sense. Whither I am going you cannot follow Me. You will follow Me hereafter; but at present there is a gulf between us, and you will not see Me.\"\n\nOf course the words applied to the Jews meant that Jesus was going to a place where spiritually and morally the Jews were unfit to go, and in their impenitent state could not go. The words applied to the disciples only meant that Jesus was going into a world where they could not follow Him till they died. They were remaining on earth, and He was going to heaven.\n\nHengstenberg observes, that this is the only place in which Jesus ever spoke to His disciples concerning \" the Jews.\" Elsewhere He uses the expression in speaking to the Samaritan woman (John iv. 22) and before Caiaphas and Pilate.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1403,"text":"John iv. 22","label":"John 4:22","href":"/jhn/4/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.34.1","start":34,"end":34,"heading":"A new commandment, &c.","excerpt":"The immense importance of Christian love or charity cannot possibly be shown more strikingly than by the way that it is urged on the disciples in this place. Here is our Lord leaving the world, speaking for the last time, and giving His last charge to His disciples. The very first subject He takes up and presses on them, is the great duty of loving one another, and that with no common love ; but after the same patient, tender, unwearied manner that He has loved them. Love must needs be a very rare and important grace to be so spoken of I The want of it must needs be a plain proof that a man is no true disciple of Christ. How vast the extent of Christian love ought to be ! The measure and standard of it is the love wherewith Christ loved us. His was a love even to death.\n\nMelancthon points out our Lord's great desire to promote unity and concord among professing Christians, by His dwelling so much on love before He left the world.\n\nWhy did our Lord call love a \" new \" commandment? This is a rather difficult question, and has called forth great variety of opinions. One thing only is very clear. Jesus did not mean to say that \" love \" was a grace peculiar to the Gospel, and was nowhere taught in the law of Moses. To say this, is a mark of great ignorance. The point is set at rest by the words in Lev. xix. 18 : \" Thou shalt love thy neighbor as thyself.\" What then does this word \" new \" mean ?","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1314,"text":"Lev. xix. 18","label":"Leviticus 19:18","href":"/lev/19/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.34.2","start":34,"end":34,"heading":"","excerpt":"Some think, as Chrysostom, that our Lord refers to the degree with which Christians should love, — even as He had loved them. This was a new and higher standard than had been yet known. Hitherto, as Cyril says, men were to love others as themselves. Now they were to love them more than themselves.— Some think that our Lord refers to the great duty of Christians to love one another, and cling to one another with a special and peculiar love, over and above the love they had generally to all mankind. This was in a sense a novelty. — Some think that our Lord only meant that He renewed and recreated the great law of love, and raised it to so much higher a position than it had ever held among the Jews, that it might be truly called a \" new commandment.\" The parable of the good Samaritan shows how little the Jews realized the duty of loving their neighbors. He had in view the utter neglect into which the law of love had fallen among Jewish teachers like the Pharisees, and like Isaac digging the earth out of the old well, would give the law a second beginning, as if it were new.\n\nSome, as Maldonatus and Suicer, think that the expression is only a Hebraism, and that \" new,\" \" rare,\" and \" excellent \" are synonymous. Thus a new name, a new song, a new wine. (Rev. ii. 17 ; Psalm xcv. 1 ; Matt. xxvi. 29.)\n\nPerhaps there is something in each and all of these views. One thing is very certain : nothing could exalt the value of love so highly as to call it a \" new commandment.\"\n\nScott observes that the law of love to others \" was now to be explained with new clearness, enforced by new motives and obligations, illustrated by a new example, and obeyed in a new manner.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[{"at":1269,"text":"Rev. ii. 17","label":"Revelation 2:17","href":"/rev/2/#v17","status":"detected"},{"at":1283,"text":"Psalm xcv. 1","label":"Psalms 95:1","href":"/psa/95/#v1","status":"detected"},{"at":1298,"text":"Matt. xxvi. 29","label":"Matthew 26:29","href":"/mat/26/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.35.1","start":35,"end":35,"heading":"By this shall all men know, &c.","excerpt":"There can be no mistake about these words. Love was to be the grand characteristic, the distinguishing mark of Christ's disciples.\n\nLet us note that our Lord does not name gifts, or miracles, or intellectual attainments, but love, the simple grace of love, a grace within reach of the poorest, lowliest believer, as the evidence of disciple ship. No love, no grace, no regeneration, no true Christianity !\n\nMusculus observes, with withering scorn, how little likeness there is between our Lord's mark of discipleship, and the dresses, beads, fastings, and self-imposed austerities of the Church of Rome.\n\nLet us note what a heavy condemnation this verse pronounces on sectarianism, bigotry, narrow-mindedness, party-spirit, strife, bitterness, needless controversy between Christian and Christian.\n\nLet us note how far from satisfactory is the state of those who are content with sound doctrinal opinions, and orthodox correct views of the Gospel, while in their daily life they give way to ill-temper, ill-nature, malice, envy, quarrelling, squabbling, bickering, surliness, passion, snappish language, and crossness of word and manner. Such persons, whether they know it or not, -are daily proclaiming that they are not Christ's disciples. It is nonsense to talk about justification, and regeneration, and election, and conversion, and the uselessness of works, unless people can see in us practical Christian love.\n\nWhitby remarks that in the primitive ages the mutual love of Christians was notorious among heathens. \" See how these Christians love one another,\" was a common saying, according to Tertullian, Even Julian the apostate proposed them to the heathen as a pattern in this respect.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.36.1","start":36,"end":36,"heading":"Simon Peter...Lord, whither goest thou","excerpt":"Here as elsewhere, the forward, impulsive spirit of Peter prompts him to ask anxiously what our Lord meant by talking of going : \" Whither goest Thou ? \" Can we doubt however that in this question he was the spokesman of all ?\n\nHow very little the disciples had ever comprehended our Lord's repeated saying that He must be taken prisoner, crucified, and die, we see in this place. Often as He had told them He must die, they had never realized it, and are startled when He talks of going away, it is marvellous how much religious teaching men may have, and yet not take it in, receive, or believe it, especially when it contradicts preconceived notions.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.36.2","start":36,"end":36,"heading":"Jesus answered him, &c.","excerpt":"Our Lord graciously explains here a part of His meaning. He does not explicitly tell Peter where He is going ; but He tells him He is going to a place where Peter cannot follow Him now during his lifetime, but will follow Him after his death, at a future date. It is not unlikely, as Cyril observes, that these words, \" Thou shalt follow Me,\" pointed to the manner of Peter's death by crucifixion. He was to walk in his Master's steps, and enter heaven by the same road.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.37.1","start":37,"end":37,"heading":"Peter said...Lord, why...follow thee now, &c.","excerpt":"This question shows how little Peter realized what our Lord fully meant, and the nearness of His death on the cross. \" Why cannot I follow Thee now ? Where is the place Thou art going to on earth, where I am not willing and ready to follow Thee ? I love Thee BO much, and am so determined to cling to Thee, that I am ready to lay down my life rather than be separate from Thee.\"\n\nThese words were well meant, and Peter never doubted, perhaps, that lie could stand to them. But he did not know his own heart. There was more feeling than principle in his declaration. He did not see all that was in himself.\n\nLet us note the mischief of self ignorance. Let us pray for humility. Let us beware of over-confidence in our own courage and steadfastness. Pride goeth before a fall.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.13.38.1","start":38,"end":38,"heading":"Jesus answered him, Wilt thou, &c.","excerpt":"Our Lord's meaning appears to be, \" Wilt thou really and truly lay down thy life for Me ? Thou little knowest thy own weakness and feebleness. I tell thee in the most solemn answer, that this very night, before the cock crow, before sunrise, thou, even thou, wilt deny tliree times that thou knowest Me. So far from laying down thy life, thou wilt try to save thy life by cowardly denying that thou hast anything to do with Me.\"\n\nLet us note the wonderful foreknowledge of our Lord. What an unlikely thing it seemed that such a professor should fall so far and so soon. Yet our Lord foresaw it all !\n\nLet us note the wonderful kindness and condescension of Jesus. He knew perfectly well the weakness and feebleness of His chief disciple, and yet never rejected him, and even raised him again after his fall. Christians should be men of very pitiful and tender feelings toward weak brethren. Their inconsistencies may be very great and provoking, but we must never forget our Lord's dealing with Simon Peter.","source_url":"https://archive.org/stream/expositorythough07ryle/expositorythough07ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"westcott","author":"B. F. Westcott","short_name":"Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"title":"The Gospel According to St. John: The Authorised Version with Introduction and Notes","edition_short":"London: John Murray, 1892","author_url":"/commentators/westcott/","divisions":"verse","work_url":"/works/westcott/","entries":[{"id":"westcott.JHN.13.1-4.1","start":1,"end":4,"heading":"1—4.","excerpt":"These verses are differently punctuated. Some suppose that the construction is broken, and that the principal verb is rises in v. 4, the knowing in v. 3 resuming the knowing of v. i. It seems better, however (as A. V.), to take v. 1 as complete in itself, as it is grammatically complete, and to regard v. 2 as a fresh beginning. On this view v. 1 is an introduction to the whole cycle of teaching which follows (xiii. — xvii.), while vv. 2, 3 are the introduction to the special incident of the feet-washing, the symbolic manifestation of love.\n\nNow before the feast...] The disjunctive particle  ... perhaps suggests a contrast with the temporary retirement noticed in xii. 36. Though Jesus had thus withdrawn Himself, yet before the crisis of His Passion He fully prepared His disciples for the issue.\n\nbefore the feast] It is impossible to take these words either with knowing or with having loved. The clause can only go properly with the \"principal verb loved. The note of time consequently serves to mark the date of the manifold exhibition of love, of the acts and discourses which follow immediately afterwards. All these took place \"before the feast,\" that is, on the evening (the commencement) of Nisan 14th; and in these last scenes before the Passover at which the Jewish type found its perfect fulfilment, the love of the Lord was revealed in its highest form.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":127,"text":"v. 4","label":"John 13:4","href":"/jhn/13/#v4","status":"detected"},{"at":148,"text":"v. 3","label":"John 13:3","href":"/jhn/13/#v3","status":"detected"},{"at":228,"text":"v. 1","label":"John 13:1","href":"/jhn/13/#v1","status":"detected"},{"at":303,"text":"v. 2","label":"John 13:2","href":"/jhn/13/#v2","status":"detected"},{"at":343,"text":"v. 1","label":"John 13:1","href":"/jhn/13/#v1","status":"detected"},{"at":435,"text":"vv. 2, 3","label":"John 13:2–3","href":"/jhn/13/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.1-4.2","start":1,"end":4,"heading":"","excerpt":"when Jesus knew] Jesus knowing, that is, since He knew. This knowledge, which is spoken of as absolute  ..., prompted the crowning display of love. The thought is brought into prominence by the repetition of the word world. In the world the disciples were to find their trial, and to find it when their Master had passed out of the world. Hence came the necessity for such encouragements as follow: e.g. xvi. 33.\n\nIn His knowledge of the disciples' suffering the Lord forgot His own suffering, though foreknowledge intensifies sorrow.\n\nbit hour] Just as St John points out the moral conditions of the Lord's life in a divine \"cannot\" (see xii. 40 note), and a divine \"must\" (xx. 9 note), he also marks the divine sequence in its events. The crises of His several manifestations are absolutely fixed in time (ii. 4 ; comp. xi. 9 f., ix. 4). In each case this \"hour\" is appointed with a view to the issue to which it leads  .... ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":822,"text":"xi. 9","label":"John 11:9","href":"/jhn/11/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.1-4.3","start":1,"end":4,"heading":"","excerpt":"that he should depart...] The purpose, as part of the divine counsel, is marked emphatically (tea). Comp. xii. 23, xvi. 2 note.\n\ndepart] The exact word  ... is only used here in this connexion. It marks the transference from one sphere to another: comp. v. 24; 1 John iii. 14. Death for Christ, and in Him for the Christian, is not an interruption of being but a change of the mode of being, a \"going to the Father,\" to His Father and ours.\n\n ... The phrase occurs viii. 23, ix. 39, (xi. 9), xii. 25, 31, xvi. 11, xviii. 36; 1 John iv. 17 (and in St Paul).\n\nunto the Father] as describing the religious and moral relationship, and not simply the idea of power (to God).\n\nhis own] Acts iv. 23, xxiv. 23; 1 Tim. v. 8. ' Compare xvii. 6ff. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":106,"text":"xii. 23","label":"John 12:23","href":"/jhn/12/#v23","status":"detected"},{"at":254,"text":"v. 24","label":"John 13:24","href":"/jhn/13/#v24","status":"detected"},{"at":261,"text":"1 John iii. 14","label":"1 John 3:14","href":"/1jn/3/#v14","status":"detected"},{"at":525,"text":"1 John iv. 17","label":"1 John 4:17","href":"/1jn/4/#v17","status":"detected"},{"at":680,"text":"Acts iv. 23","label":"Acts 4:23","href":"/act/4/#v23","status":"detected"},{"at":693,"text":"xxiv. 23","label":"Acts 24:23","href":"/act/24/#v23","status":"detected"},{"at":703,"text":"1 Tim. v. 8","label":"1 Timothy 5:8","href":"/1ti/5/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.1-20.1","start":1,"end":20,"heading":"I. The self-sacrifice of love (i—20).","excerpt":"The central idea of this record corresponds with one aspect of the Institution of the Eucharist, that of self-sacrifice. The incident evidently belongs to the same spiritual circumstances. The form of the narrative is marked by extreme minuteness and vividness of detail (vv. 4 ff.), and by directness of recollection (v. 1 1 ). The portraiture of St Peter is instinct with life: he acts and is acted upon.\n\nThe narrative consists of two parts, the action itself (a — n), and the commentary upon the action (12 — 20). The latter approaches very closely in form to the teaching preserved by the Synoptists (e.g. vv. 16 f.). The former is a parable in action (comp. Matt, xviii. 2 ff.).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":272,"text":"vv. 4","label":"John 13:4","href":"/jhn/13/#v4","status":"detected"},{"at":319,"text":"v. 1","label":"John 13:1","href":"/jhn/13/#v1","status":"detected"},{"at":611,"text":"vv. 16","label":"John 13:16","href":"/jhn/13/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.1-30.1","start":1,"end":30,"heading":"I. THE LAST ACTS OF LOVE AND JUDGMENT (xiii. i—30).","excerpt":"II. THE LAST DISCOURSES (xiii. 31 — xvi. 33).\n\nIII. THE PRAYER OF CONSECRATION (xvii.).\n\nSt John's account of events at the Last Supper contains two scenes. The first is the manifestation in act of the Master's self-sacrificing love (i — 30): the second is the separation of the selfish disciple (21 — 30).\n\nThe incidents are parallel with sections of the Synoptic Gospels; but there are very few points of actual correspondence in detail between the narratives of the Synoptists and of St John. The discussion recorded by St Luke (xxii. 24 ff.) has a close connexion of thought with the lesson of the feet-washing. And the words announcing the betrayal are identical in St Matthew (xxvi. 31 ; comp. Mark xiv. 18) and St John (xiii. 31). All the Evangelists record the surprise with which this announcement was received (Matt. xxvi. 33; Mark xiv. 19; Luke xxii. 23; John xiii. 33); and St Matthew notes that Judas was designated as the traitor (xxvi. 25). But the details which St John has preserved as to the manner of the designation are peculiar to him.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":700,"text":"Mark xiv. 18","label":"Mark 14:18","href":"/mrk/14/#v18","status":"detected"},{"at":821,"text":"Matt. xxvi. 33","label":"Matthew 26:33","href":"/mat/26/#v33","status":"detected"},{"at":837,"text":"Mark xiv. 19","label":"Mark 14:19","href":"/mrk/14/#v19","status":"detected"},{"at":851,"text":"Luke xxii. 23","label":"Luke 22:23","href":"/luk/22/#v23","status":"detected"},{"at":866,"text":"John xiii. 33","label":"John 13:33","href":"/jhn/13/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.1-30.2","start":1,"end":30,"heading":"","excerpt":"The omission of the record of the Institution of the Lord's Supper belongs to the plan of the Gospel. It is impossible on any theory to suppose that the author was unacquainted with the facts. But it is difficult to determine at what point in the narrative of St John the Institution is to be placed. It is scarcely necessary to refer to the opinion of those who have supposed (Lightfoot, &c.) that the supper described in John xiii. was held at Bethany (Matt. xxvi. 6 ff.), and that the journey to Jerusalem follows xiv. 31; so that the Institution took place on the following day. This view appears to be directly opposed to xiii. 38 : to the significant parallel with Luke xxii. 34 ff.: and to the general unity of the discourses in xiii. — xvii.\n\nBut if it be assumed that the meal described in ch. xiii. is identical with that described in the Synoptists, as including the Institution of the Lord's Supper, where can the Institution be intercalated? was it before or after the departure of Judas (xiii. 30)?","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":455,"text":"Matt. xxvi. 6","label":"Matthew 26:6","href":"/mat/26/#v6","status":"detected"},{"at":671,"text":"Luke xxii. 34","label":"Luke 22:34","href":"/luk/22/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.1-30.3","start":1,"end":30,"heading":"","excerpt":"The evidence on this point is extremely slender. In the narratives of St Matthew and St Mark there is nothing which tends to decide the question in one way or the other. The prophecy of the betrayal and the Institution are introduced by the same general words (as they were eating, Matt. xxvi. 36; Mark xiv. 33), and though the former stands first there is nothing to shew that the order is chronological. It is also to be noticed that in these Evangelists there is no separation of the blessing of the Bread and of the Cup. In the narrative of St Luke the arrangement is different. A cup is first given for distribution (xxii. 17). Then follows the giving of Bread, with the words of Institution  .... Then, according to the present text, the giving of the Cup, with the words of Institution introduced by the clause in like manner also the cup after supper (v. 20); and in close connexion with this is given the prophecy of the betrayal. There is indeed good reason for thinking that the second reference to the Cup is a very early addition to the original text of St Luke taken from 1 Cor. xi. 35 ; and as it stands it may be treated parenthetically. In any case, however, St Luke distinctly places the prophecy of the betrayal after the distribution of the Sacramental Bread; and, like St Paul, he places this distribution during the supper, and the distribution of the Sacramental Cup after the supper. The other Synoptic narratives are perfectly consistent with this view. Judas then, if we adopt this interpretation of the narrative, was present at the distribution of the Sacramental Bread, and not present at the distribution of the Sacramental Cup. In other words, the distribution of the Bread must be placed before v. 30 in St John's narrative, and the distribution of the Cup after.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":282,"text":"Matt. xxvi. 36","label":"Matthew 26:36","href":"/mat/26/#v36","status":"detected"},{"at":298,"text":"Mark xiv. 33","label":"Mark 14:33","href":"/mrk/14/#v33","status":"detected"},{"at":860,"text":"v. 20","label":"John 13:20","href":"/jhn/13/#v20","status":"detected"},{"at":1086,"text":"1 Cor. xi. 35","label":"1 Corinthians 11:35","href":"/1co/11/#v35","status":"detected"},{"at":1727,"text":"v. 30","label":"John 13:30","href":"/jhn/13/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.2.1","start":2,"end":2,"heading":"And supper being ended","excerpt":"And — as one special manifestation of this love — during a supper fdftfrvov yivo^ievov)...\n\nthe devil... him] Literally, according to the most ancient text, the devil having already put It Into his (Judas') heart that Judas Iscariot the son of Simon shall betray him. The transference of the subject from the former to the latter clause is not unnatural (...into the heart of Judas... that he should...); and it seems to be impossible to accept the rendering \"the devil having conceived in his heart that...\"\n\nThe separation of \" Iscariot\" from Judas in the original text, \"Judas the son of Simon, Iscariot,\" clearly marks the title as local. Comp. vi. 71, where it is an epithet of Simon.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":649,"text":"vi. 71","label":"John 6:71","href":"/jhn/6/#v71","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.3.1","start":3,"end":3,"heading":"Jesus knowing","excerpt":"That is, as before, \"since He knew.\" The knowledge that He was possessed of this divine authority was the ground of His act of service; just as in v. 1 the knowledge of His coming departure was the ground of His crowning display of love.\n\nthe Father] Not \"His Father.\" The Son of man (Jesus) is now the conqueror.\n\nall things] The sense of absolute sovereignty is the more impressive here in the prospect of apparent defeat. Even through treachery and death lay the way to the Resurrection.\n\ninto his hands] to deal with as He pleased, even when He was given \"into the hands\" of men: Matt. xvii. 22, xxvi. 45.\n\nThe original order is most emphatic: \"and that it was from God He came forth, and unto God He is going.\" The title of power and glory is used in this clause, as that of affinity (the Father) in the former.\n\nwas come] was come forth on His mission to the world at the Incarnation. The preposition used here  ... marks a separation and not the source. Contrast viii. 42, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":147,"text":"v. 1","label":"John 13:1","href":"/jhn/13/#v1","status":"detected"},{"at":584,"text":"Matt. xvii. 22","label":"Matthew 17:22","href":"/mat/17/#v22","status":"detected"},{"at":600,"text":"xxvi. 45","label":"Matthew 26:45","href":"/mat/26/#v45","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.4.1","start":4,"end":4,"heading":"He riseth from supper, and laid aside","excerpt":"There is nothing to indicate the occasion of the action. The phrase implies that the supper was already begun, so this feet-washing cannot have answered to that before the meal. We may assume that it was a parable in action exhibited in order to illustrate some thought of the coming kingdom which had just found expression. Comp. Luke xxii. 24 ff. ; (Matt, xviii. 1 ff.). For this reason each step in the act of service is noted with the particularity of an eye-witness : the rising from among the group  ..., the laying aside the upper robes  ..., the taking the towel, the girding, the pouring out of the water, the washing, the wiping. When Christ serves, He serves perfectly.\n\nand he took .. .girded himself] The form of expression emphasizes the preparation by Himself. Comp. Luke xii. 37, xvii. 8, and ch. xxi. 18, with Acts xii. 8. \"Quid mirum si praecinxit se linteo qui formam servi accipiens habitu inventus est ut homo?\"  ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":331,"text":"Luke xxii. 24","label":"Luke 22:24","href":"/luk/22/#v24","status":"detected"},{"at":782,"text":"Luke xii. 37","label":"Luke 12:37","href":"/luk/12/#v37","status":"detected"},{"at":796,"text":"xvii. 8","label":"Luke 17:8","href":"/luk/17/#v8","status":"detected"},{"at":813,"text":"xxi. 18","label":"John 21:18","href":"/jhn/21/#v18","status":"detected"},{"at":827,"text":"Acts xii. 8","label":"Acts 12:8","href":"/act/12/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.5.1","start":5,"end":5,"heading":"After that","excerpt":"Then  ..., xix. 37, xx. 27.\n\npoureth] The original word  ..., which is peculiar, is rendered in the same connexion elsewhere putteth; Matt. ix. 1 7 and parallels.\n\ninto a (the) bason] which stood ready for this accustomed use. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":134,"text":"Matt. ix. 1","label":"Matthew 9:1","href":"/mat/9/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.5.2","start":5,"end":5,"heading":"began to wash","excerpt":"The actual scene is broken up into its parts, just as all the details of preparation had been separately noticed. Comp. Gen. xviii. 4, xix. 2, xxiv. 32, xliii. 24 ; Judg. xix. 21 ; 1 Tim. v. 10. Rabbinic commentators dwelt on the significance of Ezek. xvi. 9. \"Among men,\" they said, \"the slave washes his master ; but with God it is not so.\" Comp. Lightfoot and Wetstein, ad loc.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":120,"text":"Gen. xviii. 4","label":"Genesis 18:4","href":"/gen/18/#v4","status":"detected"},{"at":135,"text":"xix. 2","label":"Genesis 19:2","href":"/gen/19/#v2","status":"detected"},{"at":143,"text":"xxiv. 32","label":"Genesis 24:32","href":"/gen/24/#v32","status":"detected"},{"at":153,"text":"xliii. 24","label":"Genesis 43:24","href":"/gen/43/#v24","status":"detected"},{"at":165,"text":"Judg. xix. 21","label":"Judges 19:21","href":"/jdg/19/#v21","status":"detected"},{"at":181,"text":"1 Tim. v. 10","label":"1 Timothy 5:10","href":"/1ti/5/#v10","status":"detected"},{"at":246,"text":"Ezek. xvi. 9","label":"Ezekiel 16:9","href":"/ezk/16/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.6.1","start":6,"end":6,"heading":"Then cometh he","excerpt":"as He passed round, or rather as He began to pass round, the circle of the disciples. ...\n\nand Peter saith (he saith) unto him] The abruptness of the clause suits the vivid narrative.\n\ndost thou...] The position of the pronouns in the original  ... brings out the sharp contrast of the persons. The thought of the kind of service is subordinated to the fact of service rendered by the Master to the servant.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.7.1","start":7,"end":7,"heading":"","excerpt":"(TV OVK O?.).\n\nThe meaning of the act could not be understood till the Lord was glorified. The interpretation depended on a full view of His Person and His work. Knowledge as absolute and complete  ... is contrasted with the knowledge which is gained by slow experience  .... Comp. iii. 10, 11, note.\n\nhereafter] Literally, after these things: iii. 22, v. 1, 14 (afterward), vi. 1, vii. 1, xix. 38, xxi. i. In these places reference is made to a group of incidents, and not to one single scene. We must then understand here by \"these things\" all the circumstances of the Passion which was now begun. Even the interpretation given in vv. 11 ff. was only partially intelligible, until Christ's sacrifice of Himself was completed. Perfect knowledge began with the day of Pentecost.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":282,"text":"iii. 10, 11","label":"John 3:10–11","href":"/jhn/3/#v10","status":"detected"},{"at":353,"text":"v. 1, 14","label":"John 13:1","href":"/jhn/13/#v1","status":"detected"},{"at":353,"text":"v. 1, 14","label":"John 13:14","href":"/jhn/13/#v14","status":"detected"},{"at":633,"text":"vv. 11","label":"John 13:11","href":"/jhn/13/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.8.1","start":8,"end":8,"heading":"","excerpt":"St Peter takes up the thought of \" hereafter.\" Nothing, he would argue, can ever alter my position in regard to my Lord. This is fixed eternally. Thou shalt not wash my feet while the world lasts  .... He assumed that he could foresee all ; hence his reverence takes the form of self-will, just as in the corresponding incident in Matt. xvi. 22, where also his self-willed reverence for Christ, as He interpreted His office, brings down a stern reproof.\n\nIf I wash thee not...] Christ meets the confidence of the Apostle with a declaration of the necessary separation which must ensue from the want of absolute submission. \" Unless I render thee this service, unless, that is, thou receivest that which I offer, even when thou canst not understand my purpose, thou hast no part with me.\" The first condition of discipleship is self-surrender.\n\nIt appears to be foreign to the context to introduce any direct reference to the washing in Christ's blood (see vv. 13 ff.). Though, as Cyril says, we may see some such thought suggested by the words.\n\nwash thee] not thy feet. Christ Himself chooses the manner in which He accomplishes the work which is effectual for the whole and not for a part.\n\nthou hast no part...] thou hast no share in my kingdom, as a faithful soldier in the conquests of his captain. Comp. Matt. xxiv. 51 ; Deut. xii. 12, xiv. 27 ; Ps. 1. 18.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":331,"text":"Matt. xvi. 22","label":"Matthew 16:22","href":"/mat/16/#v22","status":"detected"},{"at":956,"text":"vv. 13","label":"John 13:13","href":"/jhn/13/#v13","status":"detected"},{"at":1310,"text":"Matt. xxiv. 51","label":"Matthew 24:51","href":"/mat/24/#v51","status":"detected"},{"at":1327,"text":"Deut. xii. 12","label":"Deuteronomy 12:12","href":"/deu/12/#v12","status":"detected"},{"at":1342,"text":"xiv. 27","label":"Deuteronomy 14:27","href":"/deu/14/#v27","status":"detected"},{"at":1352,"text":"Ps. 1. 18","label":"Psalms 1:18","href":"/psa/1/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.9.1","start":9,"end":9,"heading":"","excerpt":"St Peter, with characteristic impulsiveness, still answers in the same spirit as before. Just as he had wished to define what the Lord should not do, so now he wishes to define the manner in which that should be done which he admitted to be necessary. He would extend in detail to every part the action which Christ designed to fulfil in one way according to His Own will.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.10.1","start":10,"end":10,"heading":"","excerpt":"The reply of the Lord introduces a new idea. From the thought of the act of service as such, we are led to the thought of the symbolic meaning of the special act as a process of cleansing. The \"washing\" of a part of the body, feet, or hands, or head, is contrasted with the \"bathing\" of the whole. The \"washing\" in itself does not mark an essential change, but is referred to the total change already wrought. He that is bathed  ... needeth not save to wash  ... his feet.\n\nSome important authorities omit save and his feet. If this reading be adopted the emphasis will lie on needeth not. The aftercleansing may be an act of divine love, but it is not to be required at man's will. The form of the verb in some degree suggests this turn of meaning. It is not \" to be washed.\" corresponding with the former phrase, but \"to wash himself,\" or \"to wash his own feet \" (Matt. xv. 2 ; Mark vii. 3). But it is more probable that the omission was occasioned by the difficulty of reconciling the phrase with \" clean every whit.\"\n\nIf however the common reading be retained, the sense will be that the limited cleansing, as now symbolized, is all that is needed. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":866,"text":"Matt. xv. 2","label":"Matthew 15:2","href":"/mat/15/#v2","status":"detected"},{"at":880,"text":"Mark vii. 3","label":"Mark 7:3","href":"/mrk/7/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.10.2","start":10,"end":10,"heading":"is clean every whit","excerpt":"The partial and superficial defilements, of hands, or head, or feet, do not alter the general character. The man, as a whole, the man as man, is clean.\n\nand ye are clean, but not all] The thought of the partial defilement of the person passes into the thought of the partial defilement of the society. The apostles as a body were clean. The presence of one traitor, the stainspot to be removed, did not alter the character of the company any more than the partial soiling of the feet alters the essential cleanness of the man.\n\nTaken in this connexion the passage throws light on the doctrine of the holiness of the visible Church. And this the more because it seems impossible not to see in the word bathed, as contrasted with washed, a foreshadowing of the idea of Christian Baptism (Hebr. x. 22 ; comp. Eph. v. 26 ; Titus iii. 5). There is however no evidence to shew that the apostles themselves were baptized unless with John's baptism. The \"bathing\" in their case consisted in direct intercourse and union with Christ. For them this one special act of service was but an accessory to the continuous love of that companionship. (Comp. xv. 3.)","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":806,"text":"Eph. v. 26","label":"Ephesians 5:26","href":"/eph/5/#v26","status":"detected"},{"at":819,"text":"Titus iii. 5","label":"Titus 3:5","href":"/tit/3/#v5","status":"detected"},{"at":1140,"text":"xv. 3","label":"John 15:3","href":"/jhn/15/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.11.1","start":11,"end":11,"heading":"he knew who should betray him","excerpt":"More strictly, him that was betraying him. The act of treason was already in process. Contrast vi. 64  ..., vi. 71, xii. 4. The rendering \" betray \" adds something to the force of the original word. The exact word \"traitor\"  ... is applied to Judas only in Luke vi. 1 6. Elsewhere the word used of him is some part of the verb \" to deliver up \"  ..., and not of the word \"to betray\"  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":257,"text":"Luke vi. 1","label":"Luke 6:1","href":"/luk/6/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.12.1","start":12,"end":12,"heading":"Know ye","excerpt":"Do you apprehend, perceive, understand the meaning of  ......? See v. 7. The word in v. 1 7 is different  ....","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":67,"text":"v. 7","label":"John 13:7","href":"/jhn/13/#v7","status":"detected"},{"at":85,"text":"v. 1","label":"John 13:1","href":"/jhn/13/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.13.1","start":13,"end":13,"heading":"Master and Lord","excerpt":"According to the common titles Rabbi and Mar, corresponding to which the followers were \"disciples\" or \"servants\" (v. 16).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":115,"text":"v. 16","label":"John 13:16","href":"/jhn/13/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.14.1","start":14,"end":14,"heading":"If I then, your Lord and Master","excerpt":"If I, the one who am by confession supreme, washed  ... even now your feet...\n\nye also ought...] The obligation is of a debt incurred  ... : Matt, xxiii. 16, 18. Comp. ch. xix. 7 ; 1 John ii. 6, iii. 16, iv. 11 ; Luke xvii. 10; Rom. xv. 1, &c. The interpretation given is thus that of the duty of mutual subjection and service, and specially with a view to mutual purifying. Comp. 1 Pet. v. 5.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":172,"text":"xix. 7","label":"John 19:7","href":"/jhn/19/#v7","status":"detected"},{"at":181,"text":"1 John ii. 6","label":"1 John 2:6","href":"/1jn/2/#v6","status":"detected"},{"at":195,"text":"iii. 16","label":"1 John 3:16","href":"/1jn/3/#v16","status":"detected"},{"at":204,"text":"iv. 11","label":"1 John 4:11","href":"/1jn/4/#v11","status":"detected"},{"at":213,"text":"Luke xvii. 10","label":"Luke 17:10","href":"/luk/17/#v10","status":"detected"},{"at":228,"text":"Rom. xv. 1","label":"Romans 15:1","href":"/rom/15/#v1","status":"detected"},{"at":381,"text":"1 Pet. v. 5","label":"1 Peter 5:5","href":"/1pe/5/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.15.1","start":15,"end":15,"heading":"have given you an example","excerpt":"Three different words are rendered \" example \" in New Testament. That which is used here  ... is applied to separate, isolated subjects (comp. Hebr. iv. 11, viii. 5, ix. 23 ; James v. 10 ; 2 Pet. ii. 6). Contrast 1 Cor. x. 6, 11  ... ; Jude 7  ....\n\nIt will be observed that the example of Christ is always offered in connexion with some form of self-sacrifice.\n\nthat... to you] Literally, that as I did to you, ye also do. The parallel is between \" I \" and \" ye,\" and hence the words \" to one another \" are not added.\n\nThe custom of \" feet- washing \" has been continued in various forms in the Church. See Bingham, xn. 4, § 10. By a decree (Can. 3) of the xviith Council of Toledo (694) it was made obligatory on the Thursday in Holy Week \"throughout the Churches of Spain and Gaul \"  .... In 1530 Wolsey washed, wiped and kissed the feet of 59 poor men at Peterborough (Cavendish, 'Life,' I. p. 242). The practice was continued by English sovereigns till the reign of James II.; and as late as 1731 the Lord High Almoner washed the feet of the recipients of the royal gifts at Whitehall on \" Maundy Thursday.\" The present custom of \" the feet-washing \" in St Peter's is well known. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":175,"text":"James v. 10","label":"James 5:10","href":"/jas/5/#v10","status":"detected"},{"at":189,"text":"2 Pet. ii. 6","label":"2 Peter 2:6","href":"/2pe/2/#v6","status":"detected"},{"at":213,"text":"1 Cor. x. 6, 11","label":"1 Corinthians 10:11","href":"/1co/10/#v11","status":"detected"},{"at":213,"text":"1 Cor. x. 6, 11","label":"1 Corinthians 10:6","href":"/1co/10/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.15.2","start":15,"end":15,"heading":"","excerpt":"• Matt. 10. !$ b Verily, verily, I say unto you, chap. 15. The servant is not greater than his lord ; neither he that is sent greater than he that sent him.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.16.1","start":16,"end":16,"heading":"Verily, verily","excerpt":"The words, as usual, preface the new lesson.\n\nThe servant (A servant) is not...] Comp. Matt. x. 24; (Luke vi. 40).\n\nbe that is sent] one that is sent  ... — an apostle.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":87,"text":"Matt. x. 24","label":"Matthew 10:24","href":"/mat/10/#v24","status":"detected"},{"at":101,"text":"Luke vi. 40","label":"Luke 6:40","href":"/luk/6/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.17.1","start":17,"end":17,"heading":"If ye know these things","excerpt":"the lessons conveyed by the feet-washing. The \" knowledge \" here is that which a man has and not that which he acquires.\n\nhappy are ye..J] The original word is that used in the \"beatitudes\"  .... Knowledge is a blessing as the help to action. There is a Jewish saying : \" If a man knows the Law but does not do thereafter, it had been better for him that he had not come into the world\" ('Shemoth R.' quoted by Wünsche).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.18.1","start":18,"end":18,"heading":"speak not of you all","excerpt":"The treachery of Judas was as yet manifest only to Christ ; but to Him all was clear and open. For Judas knowledge would not issue in the happiness of doing.\n\nI know whom I have chosen (I chose)] and so I know that even of these twelve chosen one is false (vi. 70). The choice here spoken of is the historical choice to the apostolate. The thought of \"election to salvation\" is quite foreign to the context. Hence the stress lies on 7  ... know. There was no surprise to Christ in the faithlessness of Judas, though there was to others. See Additional Note.\n\n ... There is a necessary correspondence between the fortunes of the servants of God at all times. It was necessary that Christ should fulfil in His own experience what David (or perhaps Jeremiah) had felt of the falseness of friends.\n\nHe that... me] The Greek in St John closely renders the Hebrew. See Introd. p. xiv.\n\nHe that eateth bread with me...] According to the better reading, my bread. The phrase means simply, my friend bound to me by the closest and most sacred ties.\n\nhath lifted up (lifted up)...] The notion is that of brute violence, and not of the cunning of the wrestler.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.19.1","start":19,"end":19,"heading":"Now","excerpt":"From henceforth  .... Hitherto the Lord had borne His sorrow in secret. Now it was necessary to anticipate the bitterness of disappointment. The crisis was reached from which silence henceforward was impossible. Comp. Matt. xxvi. 64; ch. xiv. 7.\n\nbefore it come to pass, that...] that is, in order that what might have seemed to be a fatal miscarriage, should be shewn to have been within the range of the Master's foresight. Thus the disciples would be enabled to trust in Him absolutely. His knowledge was not only of the main fact but of the details.\n\nbelieve that I am he] Comp. viii. 24, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":218,"text":"Matt. xxvi. 64","label":"Matthew 26:64","href":"/mat/26/#v64","status":"detected"},{"at":238,"text":"xiv. 7","label":"John 14:7","href":"/jhn/14/#v7","status":"detected"},{"at":583,"text":"viii. 24","label":"John 8:24","href":"/jhn/8/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.20.1","start":20,"end":20,"heading":"Verily, verily","excerpt":"The verse appears to contain the converse truth to v. 16, arising however directly out of v. 19. The knowledge of the Master's greatness furnishes the measure of the envoy's greatness. If the treachery of one shook the confidence of the others, the assurance of what their office truly was served to restore it. Comp. Matt. x. 40 ; and especially Luke xxii. 24 — 30.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":51,"text":"v. 16","label":"John 13:16","href":"/jhn/13/#v16","status":"detected"},{"at":90,"text":"v. 19","label":"John 13:19","href":"/jhn/13/#v19","status":"detected"},{"at":318,"text":"Matt. x. 40","label":"Matthew 10:40","href":"/mat/10/#v40","status":"detected"},{"at":347,"text":"Luke xxii. 24","label":"Luke 22:24","href":"/luk/22/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.21.1","start":21,"end":21,"heading":"was troubled in spirit","excerpt":"Compare xi.\n\ntestified] Comp. iv. 44. The revelation is here made with solemn assurance, where the clear statement follows the general warnings in vv. 10, 11. At the same time the effect upon the disciples is different. They seek now for some explanation of the words.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":30,"text":"iv. 44","label":"John 4:44","href":"/jhn/4/#v44","status":"detected"},{"at":147,"text":"vv. 10, 11","label":"John 13:10–11","href":"/jhn/13/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.21-30.1","start":21,"end":30,"heading":"(21—30).","excerpt":"The act of complete sacrifice was followed by an act of righteous judgment. Service rests on love. Apostacy is the fruit of selfseeking. To the last Judas appears to take to himself honour without misgiving (v. 26). The details (vv. 22, 34, 25) continue to reflect the vivid impressions of an eye-witness.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":208,"text":"v. 26","label":"John 13:26","href":"/jhn/13/#v26","status":"detected"},{"at":229,"text":"vv. 22, 34, 25","label":"John 13:22","href":"/jhn/13/#v22","status":"detected"},{"at":229,"text":"vv. 22, 34, 25","label":"John 13:34","href":"/jhn/13/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.22.1","start":22,"end":22,"heading":"Then the disciples looked one on another","excerpt":"The words give a vivid reminiscence of the actual scene. The first effect of the Lord's words was silent amazement and perplexity.\n\ndoubting] \" Their consciousness of innocence,\" as has been well said, \" was less trustworthy than the declaration of Christ.\" The same word  ... occurs Luke xxiv. 4 ; Acts xxv. 20 ; 2 Cor. iv. 8 ; Gal. iv. 20, and expresses rather bewilderment than simple doubt. The parallel in Luke xxii. 23 shews that the rendering \"about whom\" and not \" about which \" is right.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":284,"text":"Luke xxiv. 4","label":"Luke 24:4","href":"/luk/24/#v4","status":"detected"},{"at":299,"text":"Acts xxv. 20","label":"Acts 25:20","href":"/act/25/#v20","status":"detected"},{"at":314,"text":"2 Cor. iv. 8","label":"2 Corinthians 4:8","href":"/2co/4/#v8","status":"detected"},{"at":329,"text":"Gal. iv. 20","label":"Galatians 4:20","href":"/gal/4/#v20","status":"detected"},{"at":411,"text":"Luke xxii. 23","label":"Luke 22:23","href":"/luk/22/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.23.1","start":23,"end":23,"heading":"Now there...bosom","excerpt":"There was at table reclining on Jesus' bosom. At this time, and for some time before and after, the Jews appear to have adopted the Western mode of reclining at meals. Lightfoot  ... quotes Talmudic glosses which shew that the guests lay resting on their left arms, stretched obliquely, so that the back of the head of one guest lay in the bosom of the dress of the guest above him. If three reclined together the centre was the place of honour, the second place that above (to the left), the third that below (to the right). If the chief person wished to talk with the second it was necessary for him to raise himself and turn round, for his head was turned away as he reclined. St Peter then, sitting in the second place, was not in a favourable position for hearing any whisper from the Lord, which would fall naturally on the ears of St John. This very incident therefore, in which it has been supposed that St John claims precedence over St Peter, shews on the contrary that he sets himself second to him.\n\nwhom Jesus loved] xix. 26, xxi. 7, 20  .... The word in xx. 2 is different, and marks a different relationship (see note there). The title is first used here, and is naturally suggested by the recollection of this special incident. It marks an acknowledgment of love and not an exclusive enjoyment of love. Comp. xiii. 1, 34, xv. 12, xi. 5.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":1325,"text":"xiii. 1, 34","label":"John 13:1","href":"/jhn/13/#v1","status":"detected"},{"at":1325,"text":"xiii. 1, 34","label":"John 13:34","href":"/jhn/13/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.24.1","start":24,"end":24,"heading":"beckoned","excerpt":"beckoneth (Acts xxiv. 10), as the eyes of the disciples were turned in surprise from one to another.\n\nthat he should... spake] According to the true reading: and saith to him, Tell us who it is of whom He speaketh. St Peter thought that the Lord had already revealed to St John in an undertone the name of the false apostle.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":11,"text":"Acts xxiv. 10","label":"Acts 24:10","href":"/act/24/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.25.1","start":25,"end":25,"heading":"He then...breast","excerpt":"He leaning back as he was on Jesus' breast. The phrase marks the recollection of an eye-witness. The sudden movement  ... is contrasted with the position  ... at the table  ... ; the \"bosom\"  ..., the full fold of the robe, with the '' breast \"  ..., the actual body. Before this change of posture the disciple was so placed as to hear a whisper from the Lord, but not so as to address Him easily. The act rather than the place at table was preserved in tradition, xxi. 20. Polycr. ap. Euseb. ' H. E.' v. 24; Iren. in. i; Euseb. ' H. E.' v. 8. Hence the title \" the disciple that leant on Christ's breast \"  .... Comp. Routh, ' Rell. Sacr.' I. 42.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":502,"text":"v. 24","label":"John 13:24","href":"/jhn/13/#v24","status":"detected"},{"at":538,"text":"v. 8","label":"John 13:8","href":"/jhn/13/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.26.1","start":26,"end":26,"heading":"Jesus answered","excerpt":"Jesus therefore answer eth... ...\n\nto whom... dipped if] for whom I shall dip (cf. Ruth ii. 14) the sop and give it him. The emphatic pronoun marks the significance of the action. It is an Eastern custom at present for the host to give a small ball of meat to the guest whom he wishes to honour. The reference here may be to this custom. By this act, which is not mentioned in the other Gospels, Christ answered the question of St John, Matt. xxvi. 25. Comp. Matt. xxvi. 23 ; Mark xiv. 20.\n\nAnd. ..of Simon] So having dipped the sop he taketh it and giveth it to Judas the son of Simon Iscariot.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":83,"text":"Ruth ii. 14","label":"Ruth 2:14","href":"/rut/2/#v14","status":"detected"},{"at":437,"text":"Matt. xxvi. 25","label":"Matthew 26:25","href":"/mat/26/#v25","status":"detected"},{"at":459,"text":"Matt. xxvi. 23","label":"Matthew 26:23","href":"/mat/26/#v23","status":"detected"},{"at":476,"text":"Mark xiv. 20","label":"Mark 14:20","href":"/mrk/14/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.27.1","start":27,"end":27,"heading":"the sop Satan entered into him","excerpt":"Comp. Luke xxii. 3. In that passage is the beginning (comp. v. 2), in this, the consummation of the design. Judas in his self-will appears to have interpreted the mark of honour so as to confirm him in his purpose. So St John emphasizes the moment: after the sop then  ...... at that moment the conflict was decided. It is to be noticed that the pronoun here and in v. 30  ... isolates Judas and sets him as it were outside the company. Satan is mentioned here only in the Gospel. \" Enter\" of evil spirits occurs Matt. xii. 45 ; Mark v. 12 f. ; Luke viii. 30 ff., xi. 26. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"Luke xxii. 3","label":"Luke 22:3","href":"/luk/22/#v3","status":"detected"},{"at":60,"text":"v. 2","label":"John 13:2","href":"/jhn/13/#v2","status":"detected"},{"at":366,"text":"v. 30","label":"John 13:30","href":"/jhn/13/#v30","status":"detected"},{"at":513,"text":"Matt. xii. 45","label":"Matthew 12:45","href":"/mat/12/#v45","status":"detected"},{"at":529,"text":"Mark v. 12","label":"Mark 5:12","href":"/mrk/5/#v12","status":"detected"},{"at":545,"text":"Luke viii. 30","label":"Luke 8:30","href":"/luk/8/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.27.2","start":27,"end":27,"heading":"Then said Jesus","excerpt":"Jesus therefore saith... knowing the final resolve of Judas.\n\nThat thou doest, do quickly] The work was in essence already begun. Therefore the Lord now removes the traitor from His presence. The command is not to do the deed as if that were any longer uncertain, but to do in a particular way what is actually being done. Repentance is no longer possible ; and Christ welcomes the issue for Himself. These words were spoken openly; those in 24 — 6 secretly.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.28.1","start":28,"end":28,"heading":"Now no man","excerpt":"not even St John, who did not connect this injunction with the announcement which he had just received.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.29.1","start":29,"end":29,"heading":"For some","excerpt":"They were so far from a suspicion of the true import of the words that they interpreted them in different ways.\n\nthe bag] Comp. xii. 6.\n\nbad said  ...... Buy... against  ... the feast] The words shew that the meal cannot have been the passover. Moreover if it had been, Judas would not have left while the meal was as yet unfinished.\n\nto the poor] xii. 5 ff. ; Gal. ii. 10.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":128,"text":"xii. 6","label":"John 12:6","href":"/jhn/12/#v6","status":"detected"},{"at":361,"text":"Gal. ii. 10","label":"Galatians 2:10","href":"/gal/2/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.30.1","start":30,"end":30,"heading":"He then having received","excerpt":"Rather, having taken  .... The word marks that Judas on his part appropriated the gift, which, from the repeated mention, was evidently significant. Comp. xx. 22, vii. 39, i. 12, v. 43, &c.\n\nand it was night] The words cannot but mark the contrast of the light within with the outer darkness into which Judas \"went forth.\" ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":155,"text":"xx. 22","label":"John 20:22","href":"/jhn/20/#v22","status":"detected"},{"at":179,"text":"v. 43","label":"John 13:43","href":"/jhn/13/#v43","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.30.2","start":30,"end":30,"heading":"","excerpt":"II. THE LAST DISCOURSES (xiii. 31 — xvi.).\n\nThe last discourses of the Lord are divided into two portions by the change of place at the close of ch. xiv. Thus we have i. THE DISCOURSES IN THE UPPER ROOM (xiii. 31 — xiv. 31).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.30.3","start":30,"end":30,"heading":"","excerpt":"These two groups of revelations, while they have much in common, are distinguished both by their external form and by a pervading difference of scope. The first group consists in a great degree of answers to individual apostles. St Peter (xiii. 36), St Thomas (xiv. 5), St Philip (xiv. 8), and St Jude (xiv. 22), propose questions to which the Lord replies. In the second group the case is far different. After the little company had left the room a solemn awe seems to have fallen upon the eleven (comp. Mark x. 32). They no longer dared to ask what they desired to know (xvi. 17) ; and when they spoke it was as a body, with an imperfect confession of grateful faith (xvi. 29 f.). This outward difference between the two groups corresponds with an inward difference. In the first group the thought of separation, and of union in separation, predominates. In the second group the main thought is of the results of realised union, and of conflict carried on to victory. This progress in the development of the central idea of the discourses influences the treatment of the subjects which are common to the two sections. This will appear clearly when the parallel teaching on the \"new commandment\" of love (xiii. 34, xiv. 15, 21, 23 f. Comp. xv. 9 ff., 1 7), on the world (xiv. 22 ff. Comp. xv. 1 8 ff.; xvi. 1 ff.), on the Paraclete (xiv. 16 f., 25 f.; comp. xv. 26, xvi. 8 ff.), and on Christ's coming (xiv. 3, 18, 28; comp. xvi. 1 6, 22), is examined in detail.\n\nThese last discourses in St John bear the same relation to the fourth Gospel as the last eschatological discourses to the Synoptic Gospels (Matt, xxiv.; Mark xiii.; Luke xxi.). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":505,"text":"Mark x. 32","label":"Mark 10:32","href":"/mrk/10/#v32","status":"detected"},{"at":1241,"text":"xv. 9","label":"John 15:9","href":"/jhn/15/#v9","status":"detected"},{"at":1290,"text":"xv. 1","label":"John 15:1","href":"/jhn/15/#v1","status":"detected"},{"at":1359,"text":"xv. 26","label":"John 15:26","href":"/jhn/15/#v26","status":"detected"},{"at":1426,"text":"xvi. 1","label":"John 16:1","href":"/jhn/16/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.31.1","start":31,"end":31,"heading":"Therefore, when...Jesus said","excerpt":"The departure of Judas marked the crisis of the Lord's victory. By this the company was finally \"cleansed\" (v. 10) : and not only was the element of evil expelled, but it was used for the fulfilment of its appropriate part.\n\ngone out] The departure was the free act of Judas. Contrast ix. 34  ....\n\nNow is...] This \"now,\" with which the Lord turns to the faithful eleven, expresses at once the feeling of deliverance from the traitor's presence and His free acceptance of the issues of the traitor's work. Judas was the representative of that spirit of wilful self-seeking which was the exact opposite of the spirit of Christ. By his removal therefore the conflict with evil which Christ had sustained in His human nature (the Son of Man) was essentially decided. As very Man and the representative of humanity He had finally overcome. At the moment when Judas went out, charged to execute his purpose, the Passion, as the supreme act of self-sacrifice, was virtually accomplished.\n\nthe Son of man] This title, as has been already implied, is the key to the interpretation of the passage. The words are spoken of the relation of \"the Son of man\" to \"God,\" and not of that of \"the Son\" to \" the Father.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":108,"text":"v. 10","label":"John 13:10","href":"/jhn/13/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.31.2","start":31,"end":31,"heading":"glorified","excerpt":"Perfect self-sacrifice even to death, issuing in the overthrow of death, is the truest \"glory\" (comp. xii. 23 f., x. 17 f. ; comp. vii. 39, xii. 16, xvii. 5). Even the disciple in his degree \" glorifies God \" by his death (xxi. 19). ... The thought throughout these last discourses is of the decisive act by which the Passion had been embraced. The redemptive work of Christ essentially was completed (xvii. 4, &c.).\n\nand God is (was) glorified in him] The divine counsel (if we may so speak) was justified in Christ as man. Comp. xiv. 13, xvii. 4.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":102,"text":"xii. 23","label":"John 12:23","href":"/jhn/12/#v23","status":"detected"},{"at":131,"text":"vii. 39","label":"John 7:39","href":"/jhn/7/#v39","status":"detected"},{"at":531,"text":"xiv. 13","label":"John 14:13","href":"/jhn/14/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.31-38.1","start":31,"end":38,"heading":"i. Separation: its necessity and issue (xiii. 31—38).","excerpt":"3. Christ and the disciples (xiv. 12 — 21).\n\n4. The law and the progress of Revelation (xiv. 22 — 31).\n\nThis first section of the Lord's final revelation of Himself and of His work contains in germ the main thoughts which are afterwards unfolded. He declares (vv. 31 — 35) His victory (vv. 31,32), His departure (v. 33), the characteristic of His Society (vv. 34, 35); and then, by the example of St Peter, He lays open the need of long and painful discipline for the disciples, in order that they may realise at last fellowship with Him (vv. 36 — 38). The central idea is that of separation, its nature, its necessity, its consequences; so that the whole current of the discourses flows directly from the historical position with which they are connected.\n\nIn this section, as afterwards, the absence of connecting particles is a characteristic feature of the narrative.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":260,"text":"vv. 31","label":"John 13:31","href":"/jhn/13/#v31","status":"detected"},{"at":286,"text":"vv. 31,32","label":"John 13:31–32","href":"/jhn/13/#v31","status":"detected"},{"at":313,"text":"v. 33","label":"John 13:33","href":"/jhn/13/#v33","status":"detected"},{"at":356,"text":"vv. 34, 35","label":"John 13:34–35","href":"/jhn/13/#v34","status":"detected"},{"at":539,"text":"vv. 36","label":"John 13:36","href":"/jhn/13/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.32.1","start":32,"end":32,"heading":"","excerpt":"And straightway shall He glorify Him.\n\nGod shall also ... and shall straightway ...] And God shall. . . and straightway shall He... The \"glory\" realised in absolute sacrifice must necessarily be regarded under two aspects, subjectively and objectively. The inward victory carried with it the outward triumph. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.32.2","start":32,"end":32,"heading":"in himself","excerpt":"The preposition  ... marks unity of being, and not simply unity of position (napa <roi, xvii. 5). The \" in him \" here corresponds with \" forth from Him \"  ... in ch. xvi. 28.\n\nstraightway] The sufferings and the glories (1 Pet. i. 11) henceforth followed one another in unbroken succession. Comp. xii. 23.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":166,"text":"xvi. 28","label":"John 16:28","href":"/jhn/16/#v28","status":"detected"},{"at":221,"text":"1 Pet. i. 11","label":"1 Peter 1:11","href":"/1pe/1/#v11","status":"detected"},{"at":297,"text":"xii. 23","label":"John 12:23","href":"/jhn/12/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.33.1","start":33,"end":33,"heading":"","excerpt":"Christ's revelation of the nature of the crisis as affecting Himself, is followed by a revelation of it as affecting His disciples. The realisation of His heavenly glory involved His withdrawal from earth. The time therefore was come in which it was necessary for Him to announce His departure to those who were nearest to Him, as He had done before with another purpose to the Jews. In this His friends and His enemies were alike, that they could not, being what they were, follow Him.\n\nLittle children] The exact word  ... occurs here only in the Gospels  ...; but in 1 John it is found six (or seven) times: in Gal. iv. 19 the reading is doubtful. ... By using it here the Lord marks the loving spirit of the communication which He makes, and assures those whom He leaves of His tender sympathy with them in their bereavement. At the same time He indicates that they stand to Him in a relation corresponding to that in which He stands to the Father: comp. x. 14, xiv. 20, xvii. 21, 23.\n\nyet a little while] i.e. it is but for a little while that I am with you: the moment of separation is at hand. Comp. vii. 33.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":614,"text":"Gal. iv. 19","label":"Galatians 4:19","href":"/gal/4/#v19","status":"detected"},{"at":959,"text":"x. 14","label":"John 10:14","href":"/jhn/10/#v14","status":"detected"},{"at":1107,"text":"vii. 33","label":"John 7:33","href":"/jhn/7/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.33.2","start":33,"end":33,"heading":"Ye shall seek me","excerpt":"in the coming times of trial after the Passion, and after the Resurrection, and after the Ascension, and even to the consummation of the age, in the manifold loneliness of toil. Comp. Luke xvii. 22. It must be noticed that the second clause, which was addressed to the Jews, \" and ye shall not find me\" (vii. 34), is not added here. The search of the disciples, if in sorrow, would not be finally in vain. The words recorded in Luke xxii. 35, 36 point to a similar contrast between the position of the disciples with the Lord and their position without Him. Augustine's epigrammatic comment is most worthy of notice: \" Quaeramus inveniendum ; quaeramus inventum. Ut inveniendus quaeratur, occultus est; ut inventus quaeratur, immensus est... Satiat quaerentem in quantum capit, et invenientem capaciorem facit...\"\n\nas I said] viii. 21. Comp. vii. 34.\n\nthe Jews] iv. 22, xviii. 20, 36 note.\n\nso now] Of the two particles which are rendered \" now,\" one  ... marks a point of time absolutely ; and the other (aprt, Vulg. modo), which is used here, marks a point of time relatively to past and to future, and thus includes the notion of development or progress. Comp. ix. 19, 25 (aprt), 21 (vvv), and see also xiii. 7, xvi. 12, 31? ...\n\nThe exact force of the \" now \" here therefore is that, in the due advance of the divine plan, the time was come for the disciples to learn that they must be left behind by their Master.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":184,"text":"Luke xvii. 22","label":"Luke 17:22","href":"/luk/17/#v22","status":"detected"},{"at":428,"text":"Luke xxii. 35, 36","label":"Luke 22:35–36","href":"/luk/22/#v35","status":"detected"},{"at":842,"text":"vii. 34","label":"John 7:34","href":"/jhn/7/#v34","status":"detected"},{"at":1164,"text":"ix. 19, 25","label":"John 9:19","href":"/jhn/9/#v19","status":"detected"},{"at":1164,"text":"ix. 19, 25","label":"John 9:25","href":"/jhn/9/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.34.1","start":34,"end":34,"heading":"A new commandment...That ye love one another","excerpt":"The last clause is commonly taken to convey the substance or scope of the commandment. In this case the \"newness\" of the commandment (which was old in the letter, Lev. xix. 18; Luke x. 27) must be sought in the newness of the motive and of the scope, inasmuch as the example of the self-sacrifice of Christ, begun in the Incarnation and consummated at His death, revealed to men new obligations and new powers. Comp. 1 John ii. 7 f. A man's \"neighbour\" was at last seen to be simply his fellow man (Luke x. 36), while this universal love was based upon a special love realised in the Christian society  .... ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":163,"text":"Lev. xix. 18","label":"Leviticus 19:18","href":"/lev/19/#v18","status":"detected"},{"at":177,"text":"Luke x. 27","label":"Luke 10:27","href":"/luk/10/#v27","status":"detected"},{"at":417,"text":"1 John ii. 7","label":"1 John 2:7","href":"/1jn/2/#v7","status":"detected"},{"at":499,"text":"Luke x. 36","label":"Luke 10:36","href":"/luk/10/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.34.2","start":34,"end":34,"heading":"","excerpt":"It has however been conjectured that the \" new commandment \" is the ordinance of the Holy Communion which was instituted to the end that Christians \" might love one another,\" by recalling in that the crowning act of Christ's love. If this be so, the words, that ye love one another, give the purpose and not the substance of the commandment. It is however difficult to suppose that such an Institution would be spoken of as a \"commandment\"  ... ; but even if this definite reference be not accepted, it seems best to preserve the force of the final particle  ... as marking the scope and not simply the form of the new commandment.\n\nThe force of \"the new commandment\" is illustrated by the well-known answer of Hillel : \"That which is hateful to thee thou shalt not do to thy neighbour  .... ... The positive and the absolute takes the place of the negative and the relative.\n\n\"Mandatum novum do vobis, ut vos invicem diligatis: non sicut se diligunt qui corrumpunt, nec sicut se diligunt homines quoniam homines sunt; sed sicut se diligunt quoniam dii sunt et filii Altissimi omnes, ut sint Filio eius unico fratres...\"  ....\n\nA. . .commandment] This one commandment includes the sum of the old Law. Comp. Rom. xiii. 10. It is universal in its scope, and universal also in its application. It belongs to common life. The transition from the plural to the singular in 1 John ii. 3, 7 is to be noticed.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":1207,"text":"Rom. xiii. 10","label":"Romans 13:10","href":"/rom/13/#v10","status":"detected"},{"at":1368,"text":"1 John ii. 3, 7","label":"1 John 2:3","href":"/1jn/2/#v3","status":"detected"},{"at":1368,"text":"1 John ii. 3, 7","label":"1 John 2:7","href":"/1jn/2/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.34.3","start":34,"end":34,"heading":"as I have loved you","excerpt":"This clause also is ambiguous. It may express either the character or the ground of the love of Christians. In the former case it is supposed that this clause is transposed and placed in the front for emphasis: \"that ye also may love one another even as I have loved you,\" that is, with absolute devotion. Such a transposition however is foreign from St John's manner, and in this interpretation, ye also loses its force. Thus it seems better to take the clause as parallel with a new commandment give I unto you. The commandment is thus enforced by the example: \"I enjoin the precept (or I appoint the ordinance), even as up to this last moment I loved you, in order that you also, inspired by me, may imitate my love, one towards another.\" Comp. 1 John iii. 16.\n\nI have loved you] The exact form  ... implies that Christ's work is now ideally finished. Comp. xv. 9, 12, xvii. 4.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":748,"text":"1 John iii. 16","label":"1 John 3:16","href":"/1jn/3/#v16","status":"detected"},{"at":861,"text":"xv. 9, 12","label":"John 15:12","href":"/jhn/15/#v12","status":"detected"},{"at":861,"text":"xv. 9, 12","label":"John 15:9","href":"/jhn/15/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.34-35.1","start":34,"end":35,"heading":"34—35.","excerpt":"The announcement of the coming separation leads to the indication of its purpose. The season of bereavement was to be a season of spiritual growth. To this end Christ gave a commandment fitted to lead His disciples to appropriate the lessons of His life, and so, by realising their true character, to follow and to find Him. In giving this commandment He speaks both as a Master and as a Father (v. 33, little children) who gives instructions to the various members of his household on the point of his departure.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":396,"text":"v. 33","label":"John 13:33","href":"/jhn/13/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.35.1","start":35,"end":35,"heading":"By this","excerpt":"By the manifestation of love in the Christian society  ..., and not characteristically by works of power, the Master would be seen to be still present with the disciples. Comp. 1 John iii. 10.\n\nThe well-known anecdote of St John's extreme old age preserved by Jerome (' ad Galat.' vi. 10) is a striking comment on the commandment. It is related that the disciples of the apostle, wearied by his constant repetition of the words \" Little children, love one another,\" which was all he said when he was often carried into their assembly, asked him why he always said this. \" Because,\" he replied, \" it is the Lord's commandment ; and if it only be fulfilled it is enough.\"\n\nall men] The spectacle of love was a witness to the world (comp. xiv. 31, xvii. 21), and so it was treated by the early apologists ; as, for example, in the famous passage of Tertullian: \"The heathen are wont to exclaim with wonder, See how these Christians love one another ! for they hate one another ; and how they are ready to die for one another! for they are more ready to kill one another...\" (' Apol.' 39). This idea of the witness of Christian love is made prominent by the fact that the Lord says \" all men shall perceive  ... that ye are,\" and not simply \"ye shall be.\" At a later time Chrysostom drew a remarkable picture of the divisions of Christians as hindering the conversion of the heathen (' Horn, in Joh.' 71 fin.).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":177,"text":"1 John iii. 10","label":"1 John 3:10","href":"/1jn/3/#v10","status":"detected"},{"at":736,"text":"xiv. 31","label":"John 14:31","href":"/jhn/14/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.35.2","start":35,"end":35,"heading":"my disciples","excerpt":"The original form of expression (e'/iot  ... is peculiar and emphatic. Comp. xv. 8, iv. 34. This, it is implied, was the loftiest title to which they aspired.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":77,"text":"xv. 8","label":"John 15:8","href":"/jhn/15/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.36.1","start":36,"end":36,"heading":"said...whither goest thou","excerpt":"St Peter feels rightly that the fact of the Lord's departure (v. 33) is the central point of all that He has just said. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":62,"text":"v. 33","label":"John 13:33","href":"/jhn/13/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.36.2","start":36,"end":36,"heading":"","excerpt":"If the original words are compared with the parallel words in viii. 21 (and supr. v. 33) it will be observed that the sharp opposition of persons (7, ye) is not preserved here. In checking the disciple the Lord simply points put the impossibility of an immediate following, and does not insist on a contrast of character which makes the impossibility.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":82,"text":"v. 33","label":"John 13:33","href":"/jhn/13/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.36-38.1","start":36,"end":38,"heading":"36—38.","excerpt":"The view of the position of the Lord — of His victory, His departure, the perpetuation of His work — is completed by a view of the position of the disciples as seen in their representative, of their doubts, their future attainment, their present weakness.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.37.1","start":37,"end":37,"heading":"lay down my life","excerpt":"See x. ir, note. The apostle confidently believes that he can lay down his life for Christ before Christ has laid down His life for him. At a later time he learnt that it was by Christ's Passion his own martyrdom became possible, xxi. 18, 19 (Follow me).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.13.38.1","start":38,"end":38,"heading":"Jesus answered him, Wilt thou","excerpt":"Jesus answereth, Wilt thou... The exact repetition of St Peter's words gives a singular pathos to the reply. It is as if the Lord accepted their essential truth, and looked forward to their fulfilment across the long years of discipline and trial : \" Wilt thou ? yea, I know thou wilt ; yet in a way how different from that of which thou art now thinking.\" Comp. Luke xxii. 31 ff. In St Matthew (xxvi. 33) and St Mark (xiv. 29) the prophecy of St Peter's denial is placed on the way to Gethsemane in connexion with the prophecy of the general desertion of the apostles. This latter warning may well have given occasion to a second expression of St Peter's individual zeal. Comp. xvi. 32. But in the narrative of St John, St Peter does not appear again till xviii. 10.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":363,"text":"Luke xxii. 31","label":"Luke 22:31","href":"/luk/22/#v31","status":"detected"},{"at":679,"text":"xvi. 32","label":"John 16:32","href":"/jhn/16/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]}],"citedBy":{"1":[{"id":"henry.JHN.1.11.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 1:11","href":"/jhn/1/#v11-henry","text":"ch. xiii. 1","snippet":"Ta idia—his own things; not tous idious—his own persons, as true believers are called, ch. xiii. 1."},{"id":"henry.JHN.13.3.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:3","href":"/jhn/13/#v3-henry","text":"v. 1","snippet":"… quickly to leave what lessons and legacies he had to leave to his disciples, because his hour was now come when he must take his leave of them, and be exalted above that familiar converse which he now had with them, v. 1."},{"id":"henry.JHN.13.23.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:23","href":"/jhn/13/#v23-henry","text":"v. 1","snippet":"He loved them all (v. 1), but John was particularly dear to him."},{"id":"bengel.JHN.13.20.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:20","href":"/jhn/13/#v20-bengel","text":"ver. 1","snippet":"verily) Jesus, after having imbued His disciples, in ver. 1 and following verses, with His own disposition, and His own purity, with a view to their sanctification, now also graces them with His own authority."},{"id":"bengel.JHN.15.19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:19","href":"/jhn/15/#v19-bengel","text":"xiii. 1","snippet":"I have chosen you) My own, ch. xiii. 1, “Jesus having loved His own which were in the world, He loved them unto the end."},{"id":"westcott.JHN.12.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 12:23","href":"/jhn/12/#v23-westcott","text":"xiii. 1","snippet":"Comp. xiii. 1, xvi. 2 note, 32."},{"id":"westcott.JHN.13.3.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:3","href":"/jhn/13/#v3-westcott","text":"v. 1","snippet":"The knowledge that He was possessed of this divine authority was the ground of His act of service; just as in v. 1 the knowledge of His coming departure was the ground of His crowning display of love."},{"id":"westcott.JHN.13.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:7","href":"/jhn/13/#v7-westcott","text":"v. 1, 14","snippet":"hereafter] Literally, after these things: iii. 22, v. 1, 14 (afterward), vi. 1, vii. 1, xix. 38, xxi. i."},{"id":"westcott.JHN.13.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:12","href":"/jhn/13/#v12-westcott","text":"v. 1","snippet":"The word in v. 1 7 is different ...."},{"id":"westcott.JHN.13.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:23","href":"/jhn/13/#v23-westcott","text":"xiii. 1, 34","snippet":"Comp. xiii. 1, 34, xv. 12, xi. 5."},{"id":"westcott.JHN.17.12.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:12","href":"/jhn/17/#v12-westcott","text":"xiii. 1","snippet":"The reference is to Ps. xli. 9 (ch. xiii. 1 8), rather than to Ps. cix. 8 (Acts i. 20)."},{"id":"westcott.JHN.18.4.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:4","href":"/jhn/18/#v4-westcott","text":"xiii. 1","snippet":"Comp. xiii. 1, note."},{"id":"westcott.JHN.19.27.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 19:27","href":"/jhn/19/#v27-westcott","text":"xiii. 1","snippet":"The crisis of Christ's Passion (\"His hour,\" comp. xiii. 1) closed finally His individual relation, as man, to His earthly mother."}],"2":[{"id":"henry.JHN.13.4.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:4","href":"/jhn/13/#v4-henry","text":"v. 2","snippet":"Though we translate it (v. 2) supper being ended, it might be better read, there being a supper made, or he being at supper, for he sat down again (v. 12), and we find him dipping a sop (v. 26), so that he did it in the midst of his meal, and …"},{"id":"bengel.JHN.13.3.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:3","href":"/jhn/13/#v3-bengel","text":"ver. 2","snippet":"… to a protestation beforehand, lest the Lord should be regarded as having done something unworthy of Him, in washing the feet of His disciples. ... all things) 'The nearer that Jesus Christ came to His passion, ver. 2, the more He Himself thinks of, and the more clearly the Scripture speaks of, His glory."},{"id":"bengel.JHN.13.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:27","href":"/jhn/13/#v27-bengel","text":"ver. 2","snippet":"… the similar notation of time, Luke xxii. 3, 7, “ Then (42) entered Satan into Judas ; ... came the day of unleavened bread,” etc. ... entered) Previously he may have only suggested [“ put into his heart”] the thought, ver. 2 [ch. xii. 4 (his objection to the waste of the ointment on the person of Jesus) ; vi. 70, 71, “Jesus answered,—One of you is a devil: He spake of Judas”]."},{"id":"ryle.JHN.6.70.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:70","href":"/jhn/6/#v70-ryle","text":"John xiii. 2","snippet":"When we read at a later period, ''The devil having now put into the heart of Judas Iscariot, to betray him\" (John xiii. 2), it must mean the final working out of a wicked purpose, which, under the influence of the devil^ Judas had long had in his heart."},{"id":"westcott.JHN.13.27.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:27","href":"/jhn/13/#v27-westcott","text":"v. 2","snippet":"In that passage is the beginning (comp. v. 2), in this, the consummation of the design."}],"3":[{"id":"bengel.JHN.3.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:35","href":"/jhn/3/#v35-bengel","text":"xiii. 3","snippet":"The same expression occurs, ch. xiii. 3, “ Jesus knowing that the Father had given all things into His hands."},{"id":"bengel.JHN.12.31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:31","href":"/jhn/12/#v31-bengel","text":"xiii. 3","snippet":"Comp. ch. xiii. 3, “ Jesus knowing that the Father had given all things into His hands,” xvi. 11, “The prince of this world is judged ;” Col. 1. 15, “ Having spoiled principalities and powers, He made a show of them openly, triumphing …"}],"4":[{"id":"bengel.JHN.13.2.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:2","href":"/jhn/13/#v2-bengel","text":"ver. 4","snippet":"Comp. the words, He riseth from, ver. 4, and lying down again [“ after He was set down again” ], ver. 12."}],"5":[{"id":"henry.JHN.13.6.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:6","href":"/jhn/13/#v6-henry","text":"v. 5","snippet":"It is most probable that when he went about this service (which is all that is meant by his beginning to wash, v. 5) he took Peter first, and that the rest would not have suffered it, if they had not first heard it explained in what passed between Christ and Peter."},{"id":"bengel.JHN.13.20.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:20","href":"/jhn/13/#v20-bengel","text":"ver. 5","snippet":"He who has beautiful ... feet, ver. 5 [as were the disciples’ feet, when washed by ... are the feet of them that preach the Gospel of peace”—and who humbles himself—ver. 14, “ Ye ought to wash one another's feet ;’ Matt. xvii. 4, 5, “ Whosoever shall …"}],"6":[{"id":"bengel.JHN.13.12-13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:12–13","href":"/jhn/13/#v12-bengel","text":"ver. 6, 9, 25, 86, 37","snippet":"Lord) ver. 6, 9, 25, 86, 37; ch. xiv. 5, 8, 22."},{"id":"westcott.JHN.6.68.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:68","href":"/jhn/6/#v68-westcott","text":"xiii. 6","snippet":"Comp. xiii. 6 ff., 24, 36, xviii. 10, xx. 2, xxi. 3."},{"id":"westcott.JHN.9.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 9:7","href":"/jhn/9/#v7-westcott","text":"xiii. 6","snippet":"i.e. thine eyes ..., Matt. vi. 17; ch. xiii. 6, note."}],"7":[{"id":"augustine.JHN.13.12.1","author":"Augustine of Hippo","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"ref":"John 13:12","href":"/jhn/13/#v12-augustine","text":"vers. 7, 8","snippet":"… promise fulfilled: for he had been put off when, in the midst of his trembling and asserting, “Thou shalt never wash my feet,” he received the answer, “What I do, thou knowest not now, but thou shalt know hereafter” (vers. 7, 8)."},{"id":"bengel.JHN.12.16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:16","href":"/jhn/12/#v16-bengel","text":"xiii. 7","snippet":"Therefore accordingly we ought to believe and obey, and commit ourselves to the Divine governance [guidance] : ch. xiii. 7, “ What I do (washing their feet) thou knowest not now, but thou shalt know hereafter ;” ver. 36, [Jesus to Simon] “ Whither I go thou canst not follow Me now, but thou shalt follow Me afterwards ;” xvi. 4, “These …"},{"id":"westcott.JHN.13.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:12","href":"/jhn/13/#v12-westcott","text":"v. 7","snippet":"See v. 7."}],"8":[{"id":"chrysostom.JHN.13.37.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 13:37","href":"/jhn/13/#v37-chrysostom","text":"Ver. 8","snippet":"( Ver. 8."},{"id":"augustine.JHN.13.12.1","author":"Augustine of Hippo","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"ref":"John 13:12","href":"/jhn/13/#v12-augustine","text":"vers. 7, 8","snippet":"… promise fulfilled: for he had been put off when, in the midst of his trembling and asserting, “Thou shalt never wash my feet,” he received the answer, “What I do, thou knowest not now, but thou shalt know hereafter” (vers. 7, 8)."},{"id":"westcott.JHN.13.25.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:25","href":"/jhn/13/#v25-westcott","text":"v. 8","snippet":"E.' v. 8."}],"9":[{"id":"bengel.JHN.13.12-13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:12–13","href":"/jhn/13/#v12-bengel","text":"ver. 6, 9, 25, 86, 37","snippet":"Lord) ver. 6, 9, 25, 86, 37; ch. xiv. 5, 8, 22."}],"10":[{"id":"henry.JHN.13.18.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:18","href":"/jhn/13/#v18-henry","text":"v. 10","snippet":"He had said (v. 10), You are clean, but not all."},{"id":"bengel.JHN.13.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:1","href":"/jhn/13/#v1-bengel","text":"ver. 10","snippet":"He loved, whilst He conferred on them perfect purity and humility of soul, and so thereby the qualifications needed for discharging the duties of their embassy in the world after the departure of Jesus : ver. 10, “ He that is washed—is clean every whit ;” 14, “ If I, your Lord and Master, have washed your feet, ye also ought to wash one another’s feet ;” 20, “ He that receiveth whomsoever I send, receiveth Me.”"},{"id":"bengel.JHN.13.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:34","href":"/jhn/13/#v34-bengel","text":"ver. 10","snippet":"… opposed to one another, 1 John ii. 7, 8, “ I write no new commandment unto you, but an old commandment, which ye had from the beginning ; again a new commandment I write unto you, which thing is true in Him and you:” (ver. 10) “ He that loveth his brother,” etc."},{"id":"westcott.JHN.13.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:21","href":"/jhn/13/#v21-westcott","text":"vv. 10, 11","snippet":"The revelation is here made with solemn assurance, where the clear statement follows the general warnings in vv. 10, 11."},{"id":"westcott.JHN.13.31.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:31","href":"/jhn/13/#v31-westcott","text":"v. 10","snippet":"By this the company was finally \"cleansed\" (v. 10) : and not only was the element of evil expelled, but it was used for the fulfilment of its appropriate part."},{"id":"westcott.JHN.15.3.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:3","href":"/jhn/15/#v3-westcott","text":"xiii. 10","snippet":"They had been purified by the divine discipline (comp. xiii. 10)."}],"11":[{"id":"bengel.JHN.13.2.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:2","href":"/jhn/13/#v2-bengel","text":"ver. 11","snippet":"Comp. ver. 11, “ He knew who should betray Him; therefore said He, Ye are not all clean.” ..."},{"id":"westcott.JHN.13.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:7","href":"/jhn/13/#v7-westcott","text":"vv. 11","snippet":"Even the interpretation given in vv. 11 ff. was only partially intelligible, until Christ's sacrifice of Himself was completed."},{"id":"westcott.JHN.13.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:21","href":"/jhn/13/#v21-westcott","text":"vv. 10, 11","snippet":"The revelation is here made with solemn assurance, where the clear statement follows the general warnings in vv. 10, 11."},{"id":"westcott.JHN.18.2.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:2","href":"/jhn/18/#v2-westcott","text":"xiii. 11","snippet":"Comp. xiii. 11."}],"12":[{"id":"henry.JHN.13.4.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:4","href":"/jhn/13/#v4-henry","text":"v. 12","snippet":"Though we translate it (v. 2) supper being ended, it might be better read, there being a supper made, or he being at supper, for he sat down again (v. 12), and we find him dipping a sop (v. 26), so that he did it in the midst of his meal, and thereby taught us, [1.] Not to reckon it a disturbance, nor any just cause of uneasiness, to be called from our meal to do God or …"},{"id":"bengel.JHN.13.2.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:2","href":"/jhn/13/#v2-bengel","text":"ver. 12","snippet":"Comp. the words, He riseth from, ver. 4, and lying down again [“ after He was set down again” ], ver. 12."},{"id":"bengel.JHN.13.7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:7","href":"/jhn/13/#v7-bengel","text":"ver. 12","snippet":"A similar sentiment occurs, ver. 36, “ Whither I go, thou canst not follow Me now, but thou shalt follow Me afterwards.” ... hereafter) See ver. 12, “So after He had washed their feet, etc., He said, Know ye what I have done to you?"}],"13":[{"id":"westcott.JHN.13.8.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:8","href":"/jhn/13/#v8-westcott","text":"vv. 13","snippet":"It appears to be foreign to the context to introduce any direct reference to the washing in Christ's blood (see vv. 13 ff.)."}],"14":[{"id":"bengel.JHN.13.20.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:20","href":"/jhn/13/#v20-bengel","text":"ver. 14","snippet":"He who has beautiful ... feet, ver. 5 [as were the disciples’ feet, when washed by ... are the feet of them that preach the Gospel of peace”—and who humbles himself—ver. 14, “ Ye ought to wash one another's feet ;’ Matt. xvii. 4, 5, “ Whosoever shall humble himself as this little child, the same is greatest in the kingdom of heaven; and whoso shall receive one such little child in My name …"},{"id":"westcott.JHN.13.7.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:7","href":"/jhn/13/#v7-westcott","text":"v. 1, 14","snippet":"hereafter] Literally, after these things: iii. 22, v. 1, 14 (afterward), vi. 1, vii. 1, xix. 38, xxi. i."}],"15":[{"id":"bengel.JHN.13.35.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:35","href":"/jhn/13/#v35-bengel","text":"ver. 15","snippet":"shall know) A mark whereby Christians may be known, is love: Rom. xiv. 18, at the close of the ver., comparing with it the middle of ver. 15, “He that in these things serveth Christ is approved of men: walkest—charitably ;’ 1 John iii. 10, “In this the children of God are manifest, and the children of the devil : whosoever, etc., is not of God, neither He …"}],"16":[{"id":"bengel.JHN.7.33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:33","href":"/jhn/7/#v33-bengel","text":"xiii. 16","snippet":"Such a discourse also occurs, ch. xiii. 16, “ The servant is not greater than his lord."},{"id":"bengel.JHN.13.20.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:20","href":"/jhn/13/#v20-bengel","text":"ver. 16","snippet":"… humble himself as this little child, the same is greatest in the kingdom of heaven; and whoso shall receive one such little child in My name receiveth Me,”’—the same [and he alone] can act as an ambassador of Christ, ver. 16, [for such is Christ’s own character] “ The servant is not greater than his Lord.”"},{"id":"bengel.JHN.15.20.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 15:20","href":"/jhn/15/#v20-bengel","text":"xiii. 16","snippet":"I said) ch. xiii. 16; Matt. x. ... if they have persecuted: if they have watched) The if is not a mere condition, but has the force of affirming [As surely as they ... in this passage is to watch in a hostile manner, as in Matt. xxvii. 36, …"},{"id":"ryle.JHN.8.51.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:51","href":"/jhn/8/#v51-ryle","text":"xiii. 16, 20, 21, 38","snippet":"See John i. 51; iii. 3, 5, 11; v. 19, 24, 25; vi. 26, 32, 47, 53; viii. 34, 51, 58; x. 1, 7; xii. 24; xiii. 16, 20, 21, 38; xiv. 12; xvi. 20, 23; xxi. 18."},{"id":"westcott.JHN.13.13.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:13","href":"/jhn/13/#v13-westcott","text":"v. 16","snippet":"According to the common titles Rabbi and Mar, corresponding to which the followers were \"disciples\" or \"servants\" (v. 16)."},{"id":"westcott.JHN.13.20.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:20","href":"/jhn/13/#v20-westcott","text":"v. 16","snippet":"The verse appears to contain the converse truth to v. 16, arising however directly out of v. 19."}],"17":[{"id":"bengel.JHN.13.7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:7","href":"/jhn/13/#v7-bengel","text":"ver. 17","snippet":"(so that in this view the words, ... shalt know, ver. 7, and know ye, ver. 12, have a most close connection): also ver. 17, “If ye know these things, happy are ye, if ye do them ;” or even Luke xi. 37, “ Blessed are those servants, whom the Lord, when He cometh, shall find watching: verily, I say unto you, that He shall gird Himself, and …"}],"18":[{"id":"henry.JHN.6.70-71.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:70–71","href":"/jhn/6/#v70-henry","text":"ch. xiii. 18","snippet":"There are those who are chosen by Christ to special services who yet prove false to him: I have chosen you to the apostleship, for it is expressly said that Judas was not chosen to eternal life (ch. xiii. 18), and yet one of you is a devil."},{"id":"henry.JHN.10.14-15.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:14–15","href":"/jhn/10/#v14-henry","text":"ch. xiii. 18","snippet":"The Lord Jesus knows whom he hath chosen, and is sure of them (ch. xiii. 18), and they also know whom they have trusted, and are sure of him (2 Tim. i. 12), and the ground of both is the perfect knowledge which the Father and the Son had of one another's mind, when the counsel of peace was …"},{"id":"henry.JHN.13.26.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:26","href":"/jhn/13/#v26-henry","text":"v. 18","snippet":"That sign was a sop which Christ gave him, a very proper sign, because it was the fulfilling of the scripture (v. 18) that the traitor should be one that ate bread with him, that was at this time a fellow-commoner with him."},{"id":"bengel.JHN.13.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:1","href":"/jhn/13/#v1-bengel","text":"ver. 18","snippet":"His own) ver. 18, “I speak not of you all: I know whom I have chosen."},{"id":"ryle.JHN.6.54.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:54","href":"/jhn/6/#v54-ryle","text":"John xiii. 18","snippet":"The word is only used in this and the 56th, 57th, and 58th verses, and in Matt. xxiv. 38, and John xiii. 18."},{"id":"ryle.JHN.6.70.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:70","href":"/jhn/6/#v70-ryle","text":"John xiii. 18","snippet":"(John xiii. 18."},{"id":"westcott.JHN.6.54.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 6:54","href":"/jhn/6/#v54-westcott","text":"xiii. 18","snippet":"Comp. ch. xiii. 18). ..."},{"id":"westcott.JHN.18.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:1","href":"/jhn/18/#v1-westcott","text":"xiii. 18","snippet":"The exact description is probably introduced with a significant reference to the history of the flight of David from Absalom and Ahithophel (2 S. xv. 23 ; comp. ch. xiii. 18)."}],"19":[{"id":"henry.JHN.14.29.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:29","href":"/jhn/14/#v29-henry","text":"ch. xiii. 19; xvi. 4","snippet":"See this reason, ch. xiii. 19; xvi. 4."},{"id":"westcott.JHN.8.24.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 8:24","href":"/jhn/8/#v24-westcott","text":"xiii. 19","snippet":"The phrase \"I am \" ... occurs three times in this chapter (vv. 24, 28, 58; comp. xiii. 19), and on each occasion, as it seems, with this pregnant meaning."},{"id":"westcott.JHN.13.20.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:20","href":"/jhn/13/#v20-westcott","text":"v. 19","snippet":"The verse appears to contain the converse truth to v. 16, arising however directly out of v. 19."},{"id":"westcott.JHN.14.29.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:29","href":"/jhn/14/#v29-westcott","text":"xiii. 19","snippet":"Comp. xiii. 19."},{"id":"westcott.JHN.16.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 16:4","href":"/jhn/16/#v4-westcott","text":"xiii. 19","snippet":"Comp. xiii. 19."}],"20":[{"id":"ryle.JHN.8.51.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:51","href":"/jhn/8/#v51-ryle","text":"xiii. 16, 20, 21, 38","snippet":"See John i. 51; iii. 3, 5, 11; v. 19, 24, 25; vi. 26, 32, 47, 53; viii. 34, 51, 58; x. 1, 7; xii. 24; xiii. 16, 20, 21, 38; xiv. 12; xvi. 20, 23; xxi. 18."}],"21":[{"id":"ryle.JHN.8.51.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:51","href":"/jhn/8/#v51-ryle","text":"xiii. 16, 20, 21, 38","snippet":"See John i. 51; iii. 3, 5, 11; v. 19, 24, 25; vi. 26, 32, 47, 53; viii. 34, 51, 58; x. 1, 7; xii. 24; xiii. 16, 20, 21, 38; xiv. 12; xvi. 20, 23; xxi. 18."},{"id":"westcott.JHN.14.1.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:1","href":"/jhn/14/#v1-westcott","text":"xiii. 21","snippet":"There had been already much to cause alarm on this evening: ch. xiii. 21 f., 33, 36; and, in particular, the last warning (xiii. 38) might well shake the confidence of the disciples."}],"22":[{"id":"henry.JHN.14.1.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:1","href":"/jhn/14/#v1-henry","text":"ch. xiii. 22","snippet":"Perhaps it was apparent in their looks; it was said (ch. xiii. 22), They looked one upon another with anxiety and concern, and Christ looked upon them all, and observed it; at least, it was intelligible to the Lord Jesus, who is acquainted with all our secret undiscovered sorrows, …"}],"23":[{"id":"henry.JHN.1.37.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 1:37","href":"/jhn/1/#v37-henry","text":"ch. xiii. 23, and xx. 3","snippet":"Who the other was we are not told; some think that it was Thomas, comparing ch. xxi. 2; others that it was John himself, the penman of this gospel, whose manner it is industriously to conceal his name, ch. xiii. 23, and xx. 3."},{"id":"bengel.JHN.21.20.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 21:20","href":"/jhn/21/#v20-bengel","text":"xiii. 23, 25","snippet":"… on Jesus’ breast almost with more familiarity than Peter liked. ... had leaned on the breast) An abbreviated phrase for, He had lain in the bosom of Jesus, and then in this position had turned towards His breast, ch. xiii. 23, 25. ... at the supper) that memorable supper on the day before the passover supper."},{"id":"ryle.JHN.1.40.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 1:40","href":"/jhn/1/#v40-ryle","text":"John xiii. 23","snippet":"(John xiii. 23 ; xix. 26, 35 ; XX. 2 ; xxi. 7, 20, 24."},{"id":"westcott.JHN.1.18.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 1:18","href":"/jhn/1/#v18-westcott","text":"xiii. 23","snippet":"The image is used of the closest and tenderest of human relationships, of mother and child (Num. xi. 12), and of husband and wife (Deut. xiii. 6), and also of friends reclining side by side at a feast (comp. xiii. 23), and so describes the ultimate fellowship of love."},{"id":"westcott.JHN.21.20.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 21:20","href":"/jhn/21/#v20-westcott","text":"xiii. 23","snippet":"the disciple...] Comp. xiii. 23, note."}],"24":[{"id":"chrysostom.JHN.13.5-6.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 13:5–6","href":"/jhn/13/#v5-chrysostom","text":"Ver. 24","snippet":"( Ver. 24."},{"id":"henry.JHN.21.20.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 21:20","href":"/jhn/21/#v20-henry","text":"ch. xiii. 24","snippet":"It is probable that mention in here made of John's having leaned on Jesus's breast and his enquiring concerning the traitor, which he did at the instigation of Peter (ch. xiii. 24), as a reason why Peter made the following enquiry concerning him, to repay him for the former kindness."},{"id":"bengel.JHN.21.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 21:21","href":"/jhn/21/#v21-bengel","text":"xiii. 24","snippet":"… ... that He) So indicative of what was about to happen to Him is given to John, who was less forward to ask the question (for even on the former occasion he had not asked until he was prompted [by Peter] to do so [ch. xiii. 24], ver. 20), but who, notwithstanding, wished to ask it."},{"id":"westcott.JHN.13.1-4.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:1–4","href":"/jhn/13/#v1-westcott","text":"v. 24","snippet":"It marks the transference from one sphere to another: comp. v. 24; 1 John iii. 14."},{"id":"westcott.JHN.13.25.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:25","href":"/jhn/13/#v25-westcott","text":"v. 24","snippet":"E.' v. 24; Iren. in. i; Euseb. ' H."}],"25":[{"id":"bengel.JHN.13.12-13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:12–13","href":"/jhn/13/#v12-bengel","text":"ver. 6, 9, 25, 86, 37","snippet":"Lord) ver. 6, 9, 25, 86, 37; ch. xiv. 5, 8, 22."},{"id":"bengel.JHN.21.20.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 21:20","href":"/jhn/21/#v20-bengel","text":"xiii. 23, 25","snippet":"… on Jesus’ breast almost with more familiarity than Peter liked. ... had leaned on the breast) An abbreviated phrase for, He had lain in the bosom of Jesus, and then in this position had turned towards His breast, ch. xiii. 23, 25. ... at the supper) that memorable supper on the day before the passover supper."}],"26":[{"id":"henry.JHN.13.4.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:4","href":"/jhn/13/#v4-henry","text":"v. 26","snippet":"Though we translate it (v. 2) supper being ended, it might be better read, there being a supper made, or he being at supper, for he sat down again (v. 12), and we find him dipping a sop (v. 26), so that he did it in the midst of his meal, and thereby taught us, [1.] Not to reckon it a disturbance, nor any just cause of uneasiness, to be called from our meal to do God or our brother any real service, …"},{"id":"henry.JHN.13.4-5.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:4–5","href":"/jhn/13/#v4-henry","text":"v. 26","snippet":"Nothing appears to the contrary but that he washed the feet of Judas among the rest, for he was present, v. 26."},{"id":"bengel.JHN.13.21-23.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:21–23","href":"/jhn/13/#v21-bengel","text":"ver. 26","snippet":"Moreover here, when Jesus’ passion was at hand, the first remarkable intimation of His love was given to John, through the revelation to him of the secret [ver. 26]; previously he seems not to have known that he was so dear to Him."}],"27":[{"id":"bengel.JHN.13.2.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:2","href":"/jhn/13/#v2-bengel","text":"ver. 27","snippet":"Lat. in some MSS., Pers. and Syr. versions, omit the particle; but it ought to be retained. ... then, ver. 27, answers to ... when he had [having] put into) There is great force in this. ... the heart) The purpose of Judas was as yet hidden. ... of Judas) Precaution was taken by the washing of feet, that the impurity of Judas …"},{"id":"bengel.JHN.13.31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:31","href":"/jhn/13/#v31-bengel","text":"ver. 27","snippet":"[Although it is an opinion which may with good reason be held, that Judas at that very moment did that which Jesus at ver. 27 had desired him to do quickly, and that the chief priests also then made all their arrangements for seizing on Him.—Harm., p. ... is glorified) Jesus regards His passion as a short journey, and rather looks forward to …"}],"28":[{"id":"bengel.JHN.13.25.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:25","href":"/jhn/13/#v25-bengel","text":"ver. 28","snippet":"Comp. ver. 28, “ Now no man at the table knew with what intent Jesus spake this unto Judas.” ..."}],"29":[{"id":"henry.JHN.13.26.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:26","href":"/jhn/13/#v26-henry","text":"v. 29","snippet":"Christ gave a speedy answer to this question, but whispered it in John's ear; for it appears (v. 29) that the rest were still ignorant of the matter."},{"id":"ryle.JHN.6.71.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:71","href":"/jhn/6/#v71-ryle","text":"John xiii. 29","snippet":"(John xiii. 29."}],"30":[{"id":"henry.JHN.13.18.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:18","href":"/jhn/13/#v18-henry","text":"v. 30","snippet":"[1.] He forsook him, turned his back upon him, went out from the society of his disciples, v. 30."},{"id":"bengel.JHN.13.3.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:3","href":"/jhn/13/#v3-bengel","text":"ver. 30","snippet":"So also at ver. 30 and 31, “ He, Judas, having received the sop, went immediately out; therefore, when he was gone out, Jesus said, Now is the Son of Man glorified, and God is glorified in Him."},{"id":"bengel.JHN.13.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:27","href":"/jhn/13/#v27-bengel","text":"ver. 30","snippet":"Judas might have perceived from this ray of the Lord’s omniscience, that he is known. ... more quickly) ver. 30, “ He then, having received the sop, went immediately out."},{"id":"westcott.JHN.13.27.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:27","href":"/jhn/13/#v27-westcott","text":"v. 30","snippet":"It is to be noticed that the pronoun here and in v. 30 ... isolates Judas and sets him as it were outside the company."},{"id":"westcott.JHN.18.40.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:40","href":"/jhn/18/#v40-westcott","text":"xiii. 30","snippet":"Comp. xiii. 30."}],"31":[{"id":"henry.JHN.7.39.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 7:39","href":"/jhn/7/#v39-henry","text":"ch. xiii. 31","snippet":"First, The death of Christ is sometimes called his glorification (ch. xiii. 31); for in his cross he conquered and triumphed."},{"id":"bengel.JHN.13.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:27","href":"/jhn/13/#v27-bengel","text":"ver. 31","snippet":"In ver. 31, “ Therefore, when he was gone out, Jesus said, Now is the Son of man glorified,” the cause is shown why Jesus thus hastened to the passion."},{"id":"bengel.JHN.14.31.2","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:31","href":"/jhn/14/#v31-bengel","text":"xiii. 31","snippet":"The things which heretofore elapsed from ch. xiii. 31 [The departure of Judas after receiving the sop], were done and spoken on Thursday outside the city."},{"id":"bengel.JHN.17.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 17:1","href":"/jhn/17/#v1-bengel","text":"xiii. 31","snippet":"… things) He prays respecting Himself, ver. 1, 2; respecting the apostles, ver. 6, 7; and again, ver. 24, 25; respecting those about to believe, ver. 20-23; and in this prayer comprises all things which He spake from ch. xiii. 31, and sets His seal on all that He has heretofore done, having in His view the past, present, and future."},{"id":"westcott.JHN.15.9.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 15:9","href":"/jhn/15/#v9-westcott","text":"xiii. 31","snippet":"Comp. xiii. 31."}],"32":[{"id":"chrysostom.JHN.14.12-13.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 14:12–13","href":"/jhn/14/#v12-chrysostom","text":"c. xiii. 32","snippet":"In another place He said, “God shall glorify Him in Himself” ( c. xiii. 32 ), but here, “He shall glorify the Father”; for when the Son shall appear with great power, He who begat shall be glorified."}],"33":[{"id":"calvin.JHN.13.36.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 13:36","href":"/jhn/13/#v36-calvin","text":"John 13:33","snippet":"I said to the Jews, that whither I go you cannot come, so now I say to you, (John 13:33."},{"id":"henry.JHN.13.36.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 13:36","href":"/jhn/13/#v36-henry","text":"v. 33","snippet":"Peter's question was bold and blunt (v. 36): Lord, whither goest thou? referring to what Christ had said (v. 33), Whither I go, you cannot come."},{"id":"bengel.JHN.7.33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:33","href":"/jhn/7/#v33-bengel","text":"xiii. 33","snippet":"Comp. with this passage ch. xiii. 33, “ Yet a little while, I am with.you."},{"id":"bengel.JHN.8.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:21","href":"/jhn/8/#v21-bengel","text":"xiii. 33, 36","snippet":"I go) ver. 22, ch. xiii. 33, 36, [to Simon Peter] “ Whither I go, thou canst not follow Me now, but thou shalt follow Me afterwards ;” xiv. 4, “ Whither I go ye know, and the way ye know.”"},{"id":"bengel.JHN.13.36.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:36","href":"/jhn/13/#v36-bengel","text":"ver. 33","snippet":"… parts of the narrative is not disarranged thereby : however, the rest of the discourse, on this supposition, will have to be separated from the short clause, Arise, etc., ch. xiv. 31.—Harm., p. 506, etc.] ... whither) ver. 33, “ Ye shall seek Me; as I said unto the Jews, Whither I go, ye cannot come ; so now I say to you."},{"id":"bengel.JHN.14.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:1","href":"/jhn/14/#v1-bengel","text":"xiii. 33","snippet":"The Lord knew what these were in the case of the disciples, ch. xiii. 33, and unfolds them in detail more openly in the following parts of His discourse."},{"id":"ryle.JHN.14.2.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 14:2","href":"/jhn/14/#v2-ryle","text":"John xiii. 33","snippet":"(John xiii. 33.)"},{"id":"ryle.JHN.14.28.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 14:28","href":"/jhn/14/#v28-ryle","text":"xiii. 33","snippet":"This sentence must refer to ch. xiii. 33 — 36, and xiv. 2, 3, 13."},{"id":"westcott.JHN.13.1-30.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:1–30","href":"/jhn/13/#v1-westcott","text":"John xiii. 33","snippet":"All the Evangelists record the surprise with which this announcement was received (Matt. xxvi. 33; Mark xiv. 19; Luke xxii. 23; John xiii. 33); and St Matthew notes that Judas was designated as the traitor (xxvi. 25)."},{"id":"westcott.JHN.13.34-35.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:34–35","href":"/jhn/13/#v34-westcott","text":"v. 33","snippet":"In giving this commandment He speaks both as a Master and as a Father (v. 33, little children) who gives instructions to the various members of his household on the point of his departure."},{"id":"westcott.JHN.13.36.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:36","href":"/jhn/13/#v36-westcott","text":"v. 33","snippet":"St Peter feels rightly that the fact of the Lord's departure (v. 33) is the central point of all that He has just said. ..."},{"id":"westcott.JHN.13.36.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:36","href":"/jhn/13/#v36-westcott","text":"v. 33","snippet":"If the original words are compared with the parallel words in viii. 21 (and supr. v. 33) it will be observed that the sharp opposition of persons (7, ye) is not preserved here."}],"34":[{"id":"chrysostom.JHN.17.20.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 17:20","href":"/jhn/17/#v20-chrysostom","text":"c. xiii. 34","snippet":"For at the beginning He saith, “A new commandment I give unto you” ( c. xiii. 34 ); and here,"},{"id":"bengel.JHN.14.27.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:27","href":"/jhn/14/#v27-bengel","text":"xiii. 34","snippet":"All things in Christ are new; even the commandment of ‘love,’ ch. xiii. 34, and in some measure faith itself."},{"id":"westcott.JHN.13.21-30.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:21–30","href":"/jhn/13/#v21-westcott","text":"vv. 22, 34, 25","snippet":"The details (vv. 22, 34, 25) continue to reflect the vivid impressions of an eye-witness."},{"id":"westcott.JHN.13.23.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 13:23","href":"/jhn/13/#v23-westcott","text":"xiii. 1, 34","snippet":"Comp. xiii. 1, 34, xv. 12, xi. 5."}],"35":[{"id":"westcott.JHN.17.23.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:23","href":"/jhn/17/#v23-westcott","text":"xiii. 35","snippet":"(lovedst) me] The spiritual effect wrought in Christians, the visible manifestation of a power of love among them (comp. xiii. 35), is declared to be a sufficient proof of the divine mission of Him from whom it comes, and of the continuance in them of the divine working."}],"36":[{"id":"chrysostom.JHN.13.9.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 13:9","href":"/jhn/13/#v9-chrysostom","text":"Ver. 36","snippet":"( Ver. 36."},{"id":"chrysostom.JHN.17.24.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 17:24","href":"/jhn/17/#v24-chrysostom","text":"c. xiii. 36","snippet":"( c. xiii. 36."},{"id":"augustine.JHN.13.33.4","author":"Augustine of Hippo","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"ref":"John 13:33","href":"/jhn/13/#v33-augustine","text":"ver. 36","snippet":"He replied to him, “Whither I go thou canst not follow me now; but thou shalt follow me afterwards” (ver. 36)."},{"id":"henry.JHN.14.2.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 14:2","href":"/jhn/14/#v2-henry","text":"ch. xiii. 36","snippet":"He had told Peter that he should follow him (ch. xiii. 36), but let not the rest be discouraged, in heaven there are mansions for them all."},{"id":"henry.JHN.16.5-6.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 16:5–6","href":"/jhn/16/#v5-henry","text":"ch. xiii. 36","snippet":"Peter had started this question (ch. xiii. 36), and Thomas had seconded it (ch. xiv. 5), but they did not pursue it, they did not take the answer; they were in the dark concerning it, and did not enquire further, nor seek for fuller satisfaction; they did not …"},{"id":"henry.JHN.18.15-16.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 18:15–16","href":"/jhn/18/#v15-henry","text":"ch. xiii. 36","snippet":"… it, and so, as it proved, he did but run himself into a snare: and even his following Christ, considering all things, was to be blamed, because Christ, who knew him better than he knew himself, had expressly told him (ch. xiii. 36), Whither I go thou canst not follow me now, and had told him again and again that he would deny him; and he had lately had experience of his own weakness in forsaking him."},{"id":"henry.JHN.21.19.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 21:19","href":"/jhn/21/#v19-henry","text":"ch. xiii. 36","snippet":"[2.] That hereafter they should follow him, and that would be their future happiness; and so it is a repetition of the promise Christ had given Peter (ch. xiii. 36), Thou shalt follow me afterwards."},{"id":"bengel.JHN.8.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:21","href":"/jhn/8/#v21-bengel","text":"xiii. 33, 36","snippet":"I go) ver. 22, ch. xiii. 33, 36, [to Simon Peter] “ Whither I go, thou canst not follow Me now, but thou shalt follow Me afterwards ;” xiv. 4, “ Whither I go ye know, and the way ye know.”"},{"id":"bengel.JHN.13.7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:7","href":"/jhn/13/#v7-bengel","text":"ver. 36","snippet":"A similar sentiment occurs, ver. 36, “ Whither I go, thou canst not follow Me now, but thou shalt follow Me afterwards.” ... hereafter) See ver. 12, “So after He had washed their feet, etc., He said, Know ye what I have done to you?"},{"id":"bengel.JHN.13.32-33.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:32–33","href":"/jhn/13/#v32-bengel","text":"ver. 36","snippet":"He never uses the appellation, Jews or ... ye shall seek Me) He does not add, ye shall not find Me [as He did to the Jews]. ... ye cannot) They were not as yet matured enough for that: ver. 36, “ Whither I go, thou canst not follow Me now; but thou shalt follow Me afterwards.” ... now) He was unwilling to say this to the disciples sooner; whereas to unbelievers He said it sooner [at an earlier period]."},{"id":"bengel.JHN.14.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:1","href":"/jhn/14/#v1-bengel","text":"xiii. 36","snippet":"[And it is not merely in ch. xiii., but further also in ch. xiv., a reply is given to the question proposed by Peter, ch. xiii. 36, “ Lord, whither goest Thou ?”—V."},{"id":"bengel.JHN.14.4-5.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:4–5","href":"/jhn/14/#v4-bengel","text":"xiii. 36","snippet":"Thomas) One after the other asks questions, with reverential and sweet affection [suavity] towards Him: ver. 8 [Philip], ver. 22 [ Judas, not Iscariot], and previously, ch. xiii. 36 [Simon Peter]. ... and how) Thomas, using acute reasoning, lays it down as a sure conclusion, that, inasmuch as they knew not the goal, they must much less know the way."},{"id":"ryle.JHN.16.5.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 16:5","href":"/jhn/16/#v5-ryle","text":"John xiii. 36","snippet":"\" (John xiii. 36) ; but his question had not originated in a desire to know the place, so much as in surprise that His Lord was going at all."},{"id":"ryle.JHN.21.19.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 21:19","href":"/jhn/21/#v19-ryle","text":"John xiii. 36","snippet":"(John xiii. 36.)"}],"37":[{"id":"chrysostom.JHN.13.9.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 13:9","href":"/jhn/13/#v9-chrysostom","text":"Ver. 37","snippet":"( Ver. 37."},{"id":"chrysostom.JHN.21.18.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 21:18","href":"/jhn/21/#v18-chrysostom","text":"c. xiii. 37","snippet":"For since Peter had continually said, “I will lay down my life for Thee” ( c. xiii. 37 ), and, “Though I should die with Thee, yet will I not deny Thee” ( Matt. xxvi. 35 ): He hath given him back his desire."},{"id":"westcott.JHN.18.10.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 18:10","href":"/jhn/18/#v10-westcott","text":"xiii. 37","snippet":"Simon Peter therefore .. foreseeing what was now about to happen (comp. xiii. 37)."},{"id":"westcott.JHN.21.15.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 21:15","href":"/jhn/21/#v15-westcott","text":"xiii. 37","snippet":"The reference is probably to St Peter's words (ch. xiii. 37 ; Matt. xxvi. 33), in which he had claimed for himself the possession of supreme devotion (comp. xv. 12 ff.)."}],"38":[{"id":"bengel.JHN.13.31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 13:31","href":"/jhn/13/#v31-bengel","text":"ver. 38","snippet":"Jesus saith on the following day, namely, early in the morning of the fifth day of the week (Thursday), with which comp. er. 1, 88, “ Before the feast of the Passover :” whereas the words spoken, ver. 38, were during the Passover, “ The cock shall not crow, till thou hast denied Me thrice."},{"id":"ryle.JHN.8.51.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:51","href":"/jhn/8/#v51-ryle","text":"xiii. 16, 20, 21, 38","snippet":"See John i. 51; iii. 3, 5, 11; v. 19, 24, 25; vi. 26, 32, 47, 53; viii. 34, 51, 58; x. 1, 7; xii. 24; xiii. 16, 20, 21, 38; xiv. 12; xvi. 20, 23; xxi. 18."},{"id":"ryle.JHN.21.18.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 21:18","href":"/jhn/21/#v18-ryle","text":"John xiii. 38","snippet":"(John xiii. 38."}]}}