37 But though he had done | they should not see with their eyes, so many miracles before them, yet nor understand with their heart, they believed not on him: and be converted, and I should heal them. 38 That the saying of Esaias | the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? 39 Therefore they could not believe, because that Esaias said again, 40 He hath blinded their eyes, and hardened their heart; that &c. He probably retired to Bethany, where he generally spent the night, during this his last visit to Jerusalem. Mark xi. 11; Luke xxí. 37; John xii. 1. 37. So many miracles. This refers to his miracles generally; it is not asserted that he had performed any miracle during this conversation. Believed not. They evaded the force of this evidence, by ascribing his miracles to magic or to Beelzebub. See notes on Matt. xii. 24; John xi. 47. 1. 41 These things said Esaias, when he saw his glory, and spake of him. 42 Nevertheless, among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: 43 For they loved the praise of The reason is assigned; their eyes were blinded, and their heart hardened. See note on Matt. xiii. 14. That this was a criminal blindness, is not to be disputed. And it is equally indisputable, that it was ordained by God, for a benevolent and gracious purpose. See the apostle's argument, Rom. xi. 7-12, 25-32. 41. These things_said Esaias, &c. See Isa. vi. 9, 10. When he saw his glory, &c. That is, the glory of God, who commissioned him as a prophet, to deliver a message which the blinded and hardened Jews rejected, even as their sinful children rejected the message subsequently communicated by his Son. Isa vi. 1-8. Some suppose the evangelist identifies the "Lord of hosts," seen by Isaiah, with the Lord Jesus Christ. But this supposition has no support from the text. The reference by the prophet is to the Father; and the evangelist quotes him in the same sense: showing that because the Father, for wise purposes, had blinded the Jews, therefore they rejected his Son. Spake of him. "Namely, of his blinding their eyes and darkening their hearts."— -Wakefield. 38. Might be fulfilled. See Isa. liii. We are not to understand that the Jews disbelieved, in order to fulfil or verify the language of the prophet. But by their unbelief, this language became applicable to them. As the fathers rejected Isaiah and slew him, so their children rejected and crucified Jesus. What was true of one, was equally true of the other. See note on Matt. ii. 15. Our report. Our testimony, or message. This interrogation is equivalent to an assertion that the report was rejected. ¶ Arm of the Lord. The divine power, which is frequently denoted by this figure. Ps. xcviii. 1; Isa. xl. 10, 11; lxiii. 12; Acts xiii. 17. ¶ Revealed. Made known. The word here seems to indicate not merely declaring 42, 43. The chief rulers. Members the truth, but impressing it upon the of the Sanhedrim. Some, even of mind. The power of God was display- these, could not resist the evidence afed or declared in his Son's miracles; forded by the miracles of Jesus, and but it was not so impressed on the they believed on him. Pharisees. A minds of the Jewish rulers as to be per- majority of the Sanhedrim was comceived by them in its true character. posed of this sect. These rejected him; They were so blinded that they re- and, being a majority, and having power ceived not the revelation. Thus a flood to inflict the highest and most disof light may be poured upon a blind graceful ecclesiastical censure, they man, and yet he is not illuminated bewere feared by the minority, who because his eyes are sightless. lieved, but dared not confess Jesus. 39, 40. They could not believe, &c. ¶ Put out of the synagogue. Excom men more than the praise of God. 44 Jesus cried, and said, He that believeth on me, believeth not on me, but on him that sent me : 45 And he that seeth me, seeth him that sent me. receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. 49 For I have not spoken of myself; but the Father which sent 46 I am come a light into theme, he gave me a commandment, world, that whosoever believeth on what I should say, and what I me should not abide in darkness. should speak. 47 And if any man hear my words, and believe not, I judge him not for I came not to judge the world, but to save the world. 48 He that rejecteth me, and municated. See note on John ix. 22. 36. 45. He that seeth me, &c. God was manifested in Jesus, by his power and grace. He enabled him to speak with divine wisdom, and to display divine energy in his miracles. In character, he constituted and preserved him holy, harmless and undefiled. He filled his bosom with his own spirit of love to mankind. So that, in all his words, and all his works, he was the brightness of the Father's glory, and the express image of his person. John iii. 2; vii. 46; Heb. i. 3; vii. 26. Thus those who saw him saw the Father. See John xiv. 50 And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak. Remain under the dominion of ignorance and sin. See notes on John iii. 19-21; viii. 12. 47, 48. Believe not, &c. See notes on John iii. 17; v. 45, 46; viii. 15. He had given such conclusive evidence of his divine mission, that they were without excuse, who rejected him. John XV. 22, 24. And as Moses would condemn them, or, in other words, as the testimony of Moses, which they professed to believe but actually rejected, would condemn them, John v. 45-47, so the testimony of Jesus would condemn them, inasmuch as it so distinctly bore the impress of divine truth, and was attested by a clear manifestation of divine power. This condemnation they must endure, John iii. 18-21. But even from this state of condemnation they should finally be delivered; for Jesus came to save the world. 49. I have not spoken of myself, &c. See notes on John vii. 16-18. 50. His commandment is life everlasting. "Is the cause or source of everlasting life. He that obeys the commandment of God shall obtain everlasting life; and this is his commandment, that we believe in the name of his only begotten Son. 1 John iii. 23.”— Barnes. The meaning of this phrase is nearly identical with John iii. 15, 36; v. 24. The commandment is life; obedience to it yieldeth present, immediate life, and peace, and joy. So I speak. This renewed declaration, that he had not gone beyond the word of God in anything, is a glorious conclusion of our Lord's public testimony; for here, according to John's narrative, is the end 46. A light, &c. See notes on John of it. The discourse, contained in the i. 9; viii. 12. ¶ Abide in darkness. I succeeding chapters, was addressed to 9-11. CHAPTER XIII. Now OW 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. 2 And supper being ended, (the the disciples alone. Would that every man, who professes to be a minister of Christ, might so guard his public testimony, that he could say, at its close, as our Master said, that he nad deliv ered nothing as truth, except what God had commanded. How few, who have not attempted to complete the revelation of God, by devices of human wisdom! Better were it, to follow the example of our Lord. CHAPTER XIII. 1. Feast of the passover. See note on Matt. xxvi. 2. His hour was come, &c. The time of his departure. The ensuing discourse seems to have been addressed to the disciples, the evening before our Lord's arrest and crucifixion. It was on this occasion, that he instituted what is usually denominated the "Lord's Supper." Knowing that this was the last time that he should sup with them, before he should be nailed to the cross, and that, before another sun should set, his body would be consigned to the sepulchre, he requested his disciples to commemorate his dying love by this simple yet affecting rite. And while engaged at the table, he addressed them at unusual length, that he might prepare them to meet the approaching trial without utterly losing their confidence in him. Moreover, he desired to impress on their minds many useful lessons, which they would be more certain to remember, as his dying testimony. It is observable, that while John minutely relates this address, which is omitted by the other evangelists, he entirely omits the institution of the "Supper," which is noticed by all the others. He loved them unto the end. His love, like the Father's, is unchangeable. 2. Supper being ended. More literally, supper being; that is, during supper. That the supper had commenced, devil having now put into the heart of Judas Iscariot, Simon's son, to betray him,) 3 Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; 4 He riseth from supper, and laid aside his garments; and took a towel, and girded himself. when the events occurred which are here narrated, is evident from ver. 4; and that it had not ended is equally evident from ver. 26. ¶ The devil. Å personification of the lusts and passions of Judas, which had already inclined him to perfidy, and which soon afterwards triumphed over that miserable man, ver. 27. The origin, progress, and result, of temptation, are graphically delineated by the apostle, Jas. i. 13—15. Having now put into the heart, &c. Judas had felt the power of this temptation, arising probably through his avarice, before this assembly at supper. It would seem that immediately after he was rebuked for an indecent display of his avaricious disposition, John xii. 7, 8, he went to the chief priests, and agreed, for thirty pieces of silver, to betray Jesus into their hands. Matt. xxvi. 10-16. His treacherous intention was known to Him who had power to read the heart, John ii. 25, and was here referred to, ver. 11, 18. Betray him. See note on Matt. xxvi. 16. 3. Father had given, &c. See notes on John iii. 35; xvii. 2, 9, 10. ¶ Come from God. See notes on iii. 13; xvii. 5. ¶ Went to God. Returned again to the bosom of the Father. John vi. 62; xiv. 28. Notwithstanding the dignity of his character and mission, and his perfect knowledge of his origin and the glorious exaltation which awaited him, our Lord did not disdain to perform what was regarded as a menial office, for the comfort of his disciples. The moral lesson which he thus designed to impress on their minds is announced in ver. 13—17. 4. Riseth from supper. Evidently after they had commenced eating, and before they had completed their meal. See note on ver. 2. T Laid aside his garments. That is, his outer garment. See note on Matt. v. 40. ¶ Took a towel, &c. He assumed the common garb of 5 After that, he poureth water | him, What I do thou knowest not into a bason, and began to wash now; but thou shalt know herethe disciples' feet, and to wipe after. them with the towel wherewith he was girded. 6 Then cometh he to Simon Peter and Peter saith unto him, Lord, dost thou wash my feet? 7 Jesus answered and said unto a servant, being about to perform an office usually assigned to servants, or slaves. 5. Wash the disciples' feet, &c. As the Jews travelled chiefly on foot, and ordinarily used sandals instead of shoes, their feet necessarily became soiled; hence it was the common custom, for servants to remove the sandals and wash the feet of their masters and the invited guests. See note on Matt. iii. 11. See also 1 Sam. xxv. 41. This might easily be done, while they were sitting or rather reclining at table. See note on Matt. viii. 11. 6. Dost thou wash my feet? Peter, with much energy, expresses his surprise, that one whom he reverenced as his superior should perform such a menial service for him and the other disciples. 7. Thou knowest not now, &c. That is, Peter knew not the meaning or design of Jesus. He knew the action, for he saw it, and protested against its performance; but he did not understand its moral import, until it was explained, ver. 13-17. Many events occur, in the administration of the divine government, which, to short-sighted mortals, appear as unsuitable and ill-timed, as this action of our Lord appeared to his impatient disciple. It would quiet our minds, and very much reconcile us to these seeming improprieties, if we could always cherish a firm faith, that we shall hereafter know their reasonableness and profitableness, though for the present they be hidden from our eyes. 8. Thou shalt never wash my feet. This protestation was perfectly characteristic. The impetuous disciple would not consent that his Master should so degrade himself; for he regarded it as a degradation. If the other disciples would sit quietly, and become willing parties to the disgrace, they might; but for himself, he would have no part or lot in the matter. The conduct of Jesus 8 Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. 9 Simon Peter saith unto him, Lord, not my feet only, but also he considered wrong and misjudged, and he was willing to have his opinion known and understood. But Peter, like many other sanguine persons, mistook the real seat of the difficulty; it was not in the action of Jesus, but in his own lack of understanding. In the first place, he was bound to believe that Jesus would not wash the feet of his disciples, except for a sufficient and justifiable reason. Moreover, he had been expressly assured that there was such a reason, which should afterwards be explained. The reproof he received for a similar impertinence and impropriety of conduct, on a former occasion, should have corrected his hasty spirit; Matt. xvi. 22, 23; but the habit of insubordination was not fully overcome, until he was painfully convinced of his own weakness and dependence, his ignorance and folly, and his liability to stumble and fall, when he was frightened into a denial of his Lord. Matt. xxvi. 69-75. If I wash thee not, &c. That is, if you have not so much confidence in me, as to submit to this washing, merely because you cannot perceive its benefit or propriety, you are not a true disciple, and are not prepared for the privileges and joys of my kingdom. Some suppose there is here an allusion also to that spiritual purification, which is often represented under the figure of washing. But this seems not to have been the original design of our Lord's action or language. He washed his disciples' feet, not so much to represent the purifying influences of his gospel, as to give them an example of humility and kindness. See ver. 13-17. It is more natural to understand him, therefore, to speak here of a literal rather than a figurative washing. 9. Not my feet only, &c. As a pendulum, removed from its place of rest, swings beyond the point of gravitation to the opposite extreme, so Peter, while he relinquished his opposition to any my hands and my head. 10 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. 11 For he knew who should betray him therefore said he, Ye are not all clean. washing, suggested more than Jesus proposed to bestow. He changed his position; but he was quite as far from that submissive state which is becoming in a disciple, as he was before. A second admonition became necessary, to overcome his improper state of feeling. Thus fares it, generally, with those who attempt to rectify the mistakes, or to point out the defects, in the divine government. The part of a true disciple is, to cherish the belief that God will do right, in all things; and that whatever he has taught, or required, or promised, through his Son, is holy, just, true, and designed for the highest good of his children. Most commentators interpret this language of Peter as expressive of his entire and unreserved submission, a readiness to submit to any and all washing which Jesus might judge necessary. But the former interpretation seems more characteristic of this impetuous disciple, and more consistent with the general scope of the narrative. 10. He that is washed needeth not, &c. This language has been needlessly spiritualized by some interpreters. The design of our Lord was, to show Peter that the washing of his hands and head was unnecessary, for the accomplishment of the purpose intended. The lesson was sufficiently taught, by washing the feet. This fact he illustrated, by appealing to a familiar circumstance; showing that the washing of the feet was necessary, and a proper exhibition of humility and kindness, while that which Peter proposed was unnecessary, at best no more than a work of supererogation, and therefore a token of officiousness and ostentation, rather than of humility. "This illustration is borrowed from the custom of the times; according to which, those who had been invited to a feast bathed themselves before they went; but, as they commonly walked in sandals, (unless when on a journey,) and wore no stockings, it was usual to get their feet washed by the servants of the family, before they 12 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? 13 Ye call me Master, and Lord : and ye say well; for so I am. 14 If I then, your Lord and laid themselves on the couches. Their feet, which would be soiled by walking, required cleaning, though the rest of their body did not. The great utility and frequent need of washing the feet, in those countries, has occasioned its being so often mentioned in the New Testament as an evidence of humility, hospitality, and brotherly love."Campbell. ¶ Ye are clean, but not all. Here is a covert allusion to the apostasy of Judas, ver. 11; intimating that, while outward cleanliness was completed by washing the feet, yet one of them, at least, remained impure in another respect. 11. Should betray. Would betray; or was about to betray. It was certain that Judas would betray him, and Jesus knew it. Yet he was led to the consummation of his perfidy, not by an irresistible decree of fate, but by the power of temptation. He was enticed and led captive by his sordid lusts. Jas. i. 14. 12. Know ye what I have done to you? Do you understand the import of what I have done, the moral lesson which I would impress on your minds? He knew they did not understand this, ver. 7: but by this question, he called their attention to the explanation which he was about to give. And it should not be overlooked, that, in this explanation, it is not suggested that any hidden meaning was conveyed, or truth taught, except the duty of humility and kindness. As our Lord has explained what he did mean, we have no right to say he meant anything else. His conduct may well illustrate other truths; but as proof, it should not be carried beyond his own limitation. 13. Master, and Lord. Teacher and Ruler. The original is more emphatic, as the article is used in both cases, denoting the names to be used as appellatives; The Master, The Ruler or Lord. ¶ Ye say well, &c. Ye speak truly. I am what you style me. 14, 15. Ye also ought to wash, &c. |