Jesus Washes the Disciples’ Feet

      5Then He poured water into the basin, and began to wash the disciples’ feet and to wipe them with the towel with which He was girded. 6So He came to Simon Peter. He said to Him, “Lord, do You wash my feet?” 7Jesus answered and said to him, “What I do you do not realize now, but you will understand hereafter.” 8Peter said to Him, “Never shall You wash my feet!” Jesus answered him, “If I do not wash you, you have no part with Me.” 9Simon Peter said to Him, “Lord, then wash not only my feet, but also my hands and my head.” 10Jesus said to him, “He who has bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you.” 11For He knew the one who was betraying Him; for this reason He said, “Not all of you are clean.”

      12So when He had washed their feet, and taken His garments and reclined at the table again, He said to them, “Do you know what I have done to you? 13“You call Me Teacher and Lord; and you are right, for so I am. 14“If I then, the Lord and the Teacher, washed your feet, you also ought to wash one another’s feet. 15“For I gave you an example that you also should do as I did to you. 16“Truly, truly, I say to you, a slave is not greater than his master, nor is one who is sent greater than the one who sent him. 17“If you know these things, you are blessed if you do them. 18“I do not speak of all of you. I know the ones I have chosen; but it is that the Scripture may be fulfilled, ‘HE WHO EATS MY BREAD HAS LIFTED UP HIS HEEL AGAINST ME.’ 19“From now on I am telling you before it comes to pass, so that when it does occur, you may believe that I am He. 20“Truly, truly, I say to you, he who receives whomever I send receives Me; and he who receives Me receives Him who sent Me.”

Jesus Predicts His Betrayal

      21When Jesus had said this, He became troubled in spirit, and testified and said, “Truly, truly, I say to you, that one of you will betray Me.” 22The disciples began looking at one another, at a loss to know of which one He was speaking. 23There was reclining on Jesus’ bosom one of His disciples, whom Jesus loved. 24So Simon Peter gestured to him, and said to him, “Tell us who it is of whom He is speaking.” 25He, leaning back thus on Jesus’ bosom, said to Him, “Lord, who is it?” 26Jesus then answered, “That is the one for whom I shall dip the morsel and give it to him.” So when He had dipped the morsel, He took and gave it to Judas, the son of Simon Iscariot. 27After the morsel, Satan then entered into him. Therefore Jesus said to him, “What you do, do quickly.” 28Now no one of those reclining at the table knew for what purpose He had said this to him. 29For some were supposing, because Judas had the money box, that Jesus was saying to him, “Buy the things we have need of for the feast”; or else, that he should give something to the poor. 30So after receiving the morsel he went out immediately; and it was night.

      31Therefore when he had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in Him; 32if God is glorified in Him, God will also glorify Him in Himself, and will glorify Him immediately. 33“Little children, I am with you a little while longer. You will seek Me; and as I said to the Jews, now I also say to you, ‘Where I am going, you cannot come.’ 34“A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. 35“By this all men will know that you are My disciples, if you have love for one another.”

      36Simon Peter said to Him, “Lord, where are You going?” Jesus answered, “Where I go, you cannot follow Me now; but you will follow later.” 37Peter said to Him, “Lord, why can I not follow You right now? I will lay down my life for You.” 38Jesus answered, “Will you lay down your life for Me? Truly, truly, I say to you, a rooster will not crow until you deny Me three times.

Parallel Verses

New American Standard Bible (©1995)
During supper, the devil having already put into the heart of Judas Iscariot, the son of Simon, to betray Him,

GOD'S WORD® Translation (©1995)
While supper was taking place, the devil had already put the idea of betraying Jesus into the mind of Judas, son of Simon Iscariot.

King James Bible
And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him;

Douay-Rheims Bible
And when supper was done, (the devil having now put into the heart of Judas Iscariot, the son of Simon, to betray him,)

Darby Bible Translation
And during supper, the devil having already put it into the heart of Judas son of Simon, Iscariote, that he should deliver him up,

English Revised Version
And during supper, the devil having already put into the heart of Judas Iscariot, Simon's son, to betray him,

Webster's Bible Translation
And supper being ended (the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him;)

Weymouth New Testament
While supper was proceeding, the Devil having by this time suggested to Judas Iscariot, the son of Simon, the thought of betraying Him, Jesus,

World English Bible
During supper, the devil having already put into the heart of Judas Iscariot, Simon's son, to betray him,

Young's Literal Translation
And supper being come, the devil already having put it into the heart of Judas of Simon, Iscariot, that he may deliver him up,

Cross References

Matthew 10:4 Simon the Zealot, and Judas Iscariot, the one who betrayed Him.

Luke 22:3 And Satan entered into Judas who was called Iscariot, belonging to the number of the twelve.

John 6:70 Jesus answered them, "Did I Myself not choose you, the twelve, and yet one of you is a devil?"

John 6:71 Now He meant Judas the son of Simon Iscariot, for he, one of the twelve, was going to betray Him.

John 13:11 For He knew the one who was betraying Him; for this reason He said, "Not all of you are clean."

John 13:27 After the morsel, Satan then entered into him. Therefore Jesus said to him, "What you do, do quickly."

Acts 5:3 But Peter said, "Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back some of the price of the land?

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 13

Our Saviour having finished his public discourses, in which he "endured the contradiction of sinners," now applies himself to a private conversation with his friends, in which he designed the consolation of saints. Henceforward we have an account of what passed between him and his disciples, who were to be entrusted with the affairs of his household, when he was gone into a far country; the necessary instructions and comforts he furnished them with. His hour being at hand, he applies himself to set his house in order. In this chapter I. He washes his disciples' feet (v. 1-17). II. He foretels who should betray him (v. 18-30). III. He instructs them in the great doctrine of his own death, and the great duty of brotherly love (v. 31-35). IV. He foretels Peter's denying him (v. 36-38).

Verses 1-17

It has generally been taken for granted by commentators that Christ's washing his disciples' feet, and the discourse that followed it, were the same night in which he was betrayed, and at the same sitting wherein he ate the passover and instituted the Lord's supper; but whether before the solemnity began, or after it was all over, or between the eating of the passover and the institution of the Lord's supper, they are not agreed. This evangelist, making it his business to gather up those passages which the others had omitted, industriously omits those which the others had recorded, which occasions some difficulty in putting them together. If it was then, we suppose that Judas went out (v. 30) to get his men ready that were to apprehend the Lord Jesus in the garden. But Dr. Lightfoot is clearly of opinion that this was done and said, even all that is recorded to the end of ch. 14, not at the passover supper, for it is here said (v. 1) to be before the feast of the passover, but at the supper in Bethany, two days before the passover (of which we read Mt. 26:2-6), at which Mary the second time anointed Christ's head with the remainder of her box of ointment. Or, it might be at some other supper the night before the passover, not as that was in the house of Simon the leper, but in his own lodgings, where he had none but his disciples about him, and could be more free with them.

In these verses we have the story of Christ's washing his disciples' feet; it was an action of a singular nature; no miracle, unless we call it a miracle of humility. Mary had just anointed his head; now, lest his acceptance of this should look like taking state, he presently balances it with this act of abasement. But why would Christ do this? If the disciples' feet needed washing, they could wash them themselves; a wise man will not do a thing that looks odd and unusual, but for very good causes and considerations. We are sure that it was not in a humour or a frolic that this was done; no, the transaction was very solemn, and carried on with a great deal of seriousness; and four reasons are here intimated why Christ did this:-1. That he might testify his love to his disciples, v. 1, 2. 2. That he might give an instance of his own voluntary humility and condescension, v. 3-5. 3. That he might signify to them spiritual washing, which is referred to in his discourse with Peter, v. 6-11. 4. That he might set them an example, v. 12-17. And the opening of these four reasons will take in the exposition of the whole story.

I. Christ washed his disciples' feet that he might give a proof of that great love wherewith he loved them; loved them to the end, v. 1, 2.

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.

(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.

(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. 31:3), 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.

2. Christ manifested his love to them by washing their feet, as that good woman (Lu. 7:38) 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 (Lu. 12:37), 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 (Mt. 26:8), yet he presently gives this proof of his love to them. Our infirmities are foils to Christ's kindnesses, and set them off.

3. He chose this time to do it, a little before his last passover, for two reasons:-

(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 (Lu. 22:53), 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 Pt. 3:14. 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. 8:6. When we see our day approaching, we should do what good we can to those we leave behind.

(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 (Lu. 22:31), Christ would fortify his own against him. 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. 12:4, etc. with Mt. 26:8. 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.

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.

1. Here is the rightful advancement of the Lord Jesus. Glorious things are here said of Christ as Mediator.

(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 Mt. 11:27. 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.

(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.

(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. 7:13. And it was said to him, Sit thou at my right hand, Ps. 110:1.

(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. 57:17, 18; Hos. 2:13, 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. 68:4, 5; Isa. 57:15; 66:1, 2.

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.

(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 Sa. 25:41. If he had washed their hands or faces, it had been great condescension (Elisha poured water on the hands of Elijah, 2 Ki. 3:11); 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.

(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.

(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. 4:34. Christ would not leave his preaching to oblige his nearest relations (Mk. 3:33), 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.

(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.

(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. 2:6), 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.

Calvin's Commentary

1. Before the feast of the passover, Jesus, knowing that his hour was come, that he should remove out of this world to the Father, having loved his own, who were in the world, he loved them to the end. 2. And after supper, [37] the devil having already put it into the heart of Judas Iscariot, the son of Simon, to betray him, 3. Jesus, knowing that the Father had given all things into his hands, and that he had come from God, and was going to God, 4. Riseth from supper, and layeth aside his garments, and, taking a towel, he girdeth himself. 5. Then he poureth water into a basin, and began to wash the feet of his disciples, and to wipe them with the towel with which he was girded. 6. He cometh, therefore, to Simon Peter, who saith to him, Lord, dost thou wash my feet? 7. Jesus answered and said to him, What I do thou knowest not now, but thou shalt know hereafter.

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.

The 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.

To 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. [38]

2. After supper. [39] 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.

The 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, [40] 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.

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.

4. And layeth aside his garments. The meaning is, that he laid aside his upper garment, not his coat; for we know that the inhabitants of Eastern countries wore long garments

5. And began to wash the feet of his disciples. These words express the design of Christ, rather than the outward act; for the Evangelist adds, that he began with Peter.

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.

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.

Footnotes:

[37] "Et apres avoir souppe;" -- "and after having supped."

[38] "Que c'est une ouverture ou passage pour aller a Dieu."

[39] "Et apres avoir souppe." -- "And after having supped."

[40] "Sursum ac deorsum." -- "Up and down."

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New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org.

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May 16 Morning
A servant of Jesus Christ.--ROM. 1:1. Ye call me Master and Lord: and ye say well; for so I am.--If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.--Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. What things were gain to me, those I counted loss for Christ.--Being made free from sin, and become servants …
Anonymous—Daily Light on the Daily Path

July 10 Morning
The disciple is not above his master.--MATT. 10:24. Ye call me Master and Lord: and ye say well; for so I am. It is enough for the disciple that he be as his master, and the servant as his lord.--If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep your's also.--I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. Consider him that endured such contradiction of sinners against …
Anonymous—Daily Light on the Daily Path

July 4 Morning
Leaning on Jesus' bosom.--JOHN 13:23. As one whom his mother comforteth, so will I comfort you.--They brought young children to him, that he should touch them. And he took them up in his arms, put his hands upon them, and blessed them.--Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days and have nothing to eat; and I will not send them away fasting, lest they faint in the way.--A high Priest . . . touched with the feeling …
Anonymous—Daily Light on the Daily Path

July 28 Morning
Walk in love.--EPH. 5:2. A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.--Above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.--Love covereth all sins. When ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.--Love ye your enemies, and do good, and lend, hoping for nothing again.--Rejoice not when thine enemy …
Anonymous—Daily Light on the Daily Path

September 4 Evening
What I do thou knowest not now; but thou shalt know hereafter.--JOHN 13:7. Thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no. When I passed by thee, and looked upon thee, behold, thy time was the time of love; yea, I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine.--Whom the Lord …
Anonymous—Daily Light on the Daily Path

October 21 Evening
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.--JOHN 13:16,17. There was . . . a strife among them, which of them should be accounted the greatest. And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, …
Anonymous—Daily Light on the Daily Path

August 30. "Happy are Ye if Ye do Them" (John xiii. 17).
"Happy are ye if ye do them" (John xiii. 17). You little know the rest that comes from the yielded will, the surrendered choice, the abandoned world, the meek and lowly heart that lets the world go by, and knows that it shall inherit the earth which it has refused! You little know the relish that it gives to the blessing to hunger and thirst after righteousness, and to be filled with a satisfaction that worldly delight cannot afford, and then to rise to the higher blessedness of the merciful, the …
Rev. A. B. Simpson—Days of Heaven Upon Earth

The Love of the Departing Christ
'... 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.'--JOHN xiii. 1. The latter half of St. John's Gospel, which begins with these words, is the Holy of Holies of the New Testament. Nowhere else do the blended lights of our Lord's superhuman dignity and human tenderness shine with such lambent brightness. Nowhere else is His speech at once so simple and so deep. Nowhere else have …
Alexander Maclaren—Expositions of Holy Scripture

'Is it I?'
'And they were exceeding sorrowful, and began every one of them to say unto Him, Lord, is it I? 25. Then Judas, which betrayed Him, answered and said, Master, is it I? He said unto him, Thou hast said.'-MATT. xxvi. 22, 25. 'He then lying on Jesus' breast saith unto Him, Lord, who is it?'--JOHN xiii. 25. The genius of many great painters has portrayed the Lord's Supper, but the reality of it was very different from their imaginings. We have to picture to ourselves some low table, probably a mere tray …
Alexander Maclaren—Expositions of Holy Scripture

The Dismissal of Judas
'... Then said Jesus unto Judas, That thou doest, do quickly.'--JOHN xiii. 27. When our Lord gave the morsel, dipped in the dish, to Judas, only John knew the significance of the act. But if we supplement the narrative here with that given by Matthew, we shall find that, accompanying the gift of the sop, was a brief dialogue in which the betrayer, with unabashed front, hypocritically said, 'Lord! Is it I?' and heard the solemn, sad answer, 'Thou sayest!' Two things, then, appealed to him at the moment: …
Alexander Maclaren—Expositions of Holy Scripture

Cannot and Can
'Little children, yet a little while I am with you. Ye shall seek Me: and as I said unto the Jews, Whither I go ye cannot come; so now I say to you.'--JOHN xiii. 33. The preceding context shows how large and black the Cross loomed before Jesus now, and how radiant the glory beyond shone out to Him. But it was only for a moment that either of these two absorbed His thoughts; and with wonderful self-forgetfulness and self-command, He turned away at once from the consideration of how the near future …
Alexander Maclaren—Expositions of Holy Scripture

Seeking Jesus
'... Ye shall seek Me.'--JOHN xiii. 33. In the former sermon on this verse I pointed out that it, in its fullness, applies only to the brief period between the crucifixion and the resurrection, but that, partly by contrast and partly by analogy, it suggests permanent relations between Christ and His disciples. These relations were mainly--as I pointed out then--two: there was that one expressed by the subsequent words of the verse, 'Whither I go, ye cannot come'--a brief 'cannot,' soon to be changed …
Alexander Maclaren—Expositions of Holy Scripture

A Rash Vow
'Jesus answered him, Wilt them lay down thy life for My sake? Verily, verily I say unto thee, The cock shall not crow, till thou hast denied Me thrice.'--JOHN xiii. 38. In the last sermon I partly considered the dialogue of which this is the concluding portion, and found that it consisted of an audacious question: 'Why cannot I follow Thee now?' which really meant a contradiction of our Lord; of a rash vow; 'I will lay down my life for Thy sake'--and of a sad forecast: 'The cock shall not crow till …
Alexander Maclaren—Expositions of Holy Scripture

The Servant-Master
'Jesus knowing that the Father had given all things into His hands, and that He was come from God, and went to God; He riseth from supper, and laid 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.'--JOHN xiii. 3-5. It has been suggested that the dispute as to 'which was the greatest,' which broke the sanctities of the upper chamber, was connected with …
Alexander Maclaren—Expositions of Holy Scripture

The Glory of the Cross
'Therefore, when he was gone out, Jesus said, Now is the Son of Man glorified, and God is glorified in Him. If God he glorified in Him, God shall also glorify Him in Himself, and shall straightway glorify Him.'--JOHN xiii. 31, 32. There is something very weird and awful in the brief note of time with which the Evangelist sends Judas on his dark errand. 'He ... went immediately out, and it was night.' Into the darkness that dark soul went. That hour was 'the power of darkness,' the very keystone of …
Alexander Maclaren—Expositions of Holy Scripture

'As I have Loved'
'A new commandment I give unto you, That ye love one another: as I have loved you, that ye also love one another. By this shall all men know that ye are My disciples, if ye have love one to another.'--JOHN xiii. 34, 35. Wishes from dying lips are sacred. They sink deep into memories and mould faithful lives. The sense of impending separation had added an unwonted tenderness to our Lord's address, and He had designated His disciples by the fond name of 'little children.' The same sense here gives …
Alexander Maclaren—Expositions of Holy Scripture

Quo Vadis?
'Peter said unto Him, Lord, why cannot I follow Thee now! I will lay down my life for Thy sake. 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.'--JOHN xiii. 37, 38. Peter's main characteristics are all in operation here; his eagerness to be in the front, his habit of blurting out his thoughts and feelings, his passionate love for his Master, and withal his inability to understand Him, and his self-confident …
Alexander Maclaren—Expositions of Holy Scripture

October the Twentieth the Lord as the Servant
"Jesus, knowing that the Father had given all things into His hands, and that He came forth from God, and goeth to God...." --JOHN xiii. 1-20. And how shall we expect the sentence to finish? What shall be the issue of so vast a consciousness? "He took a towel, and girded Himself ... and began to wash the disciples' feet." So a mighty consciousness expresses itself in lowly service. In our ignorance we should have assumed that divinity would have moved only in planetary orbits, and would have …
John Henry Jowett—My Daily Meditation for the Circling Year

25TH DAY. Heavenly Illumination.
"He is Faithful that Promised." "What I do thou knowest not now; but thou shalt know hereafter."--JOHN xiii. 7. Heavenly Illumination. As the natural sun sometimes sinks in clouds, so, occasionally, the Christian who has a bright rising, and a brighter meridian, sets in gloom. It is not always "light" at his evening-time; but this we know, that when the day of immortality breaks, the last vestige of earth's shadows will for ever flee away. To the closing hour of time, Providence may be to him …
John Ross Macduff—The Faithful Promiser

Love is the Touchstone by which the Reality of Truth is Perceived...
1. Love is the touchstone by which the reality of truth is perceived, and by it shall all men know that ye are My disciples (John xiii.35). I also make use of the sword of justice, so that at first sight some are inclined to think that, like Solomon, I intend to finish My work without mercy (1 Kings iii.16-28), but My object, like his, is to apply the touchstone of love which will bring out the truth, and show that you are the children of that God of Love who gave His life to save yours. You ought …
Sadhu Sundar Singh—At The Master's Feet

Judas
A little before the Passover, Judas had renewed his contract with the priests to deliver Jesus into their hands. Then it was arranged that the Saviour should be taken at one of His resorts for meditation and prayer. Since the feast at the house of Simon, Judas had had opportunity to reflect upon the deed which he had covenanted to perform, but his purpose was unchanged. For thirty pieces of silver--the price of a slave--he sold the Lord of glory to ignominy and death. Judas had naturally a strong …
Ellen Gould White—The Desire of Ages

"Let not Your Heart be Troubled"
Looking upon His disciples with divine love and with the tenderest sympathy, Christ said, "Now is the Son of man glorified, and God is glorified in Him." Judas had left the upper chamber, and Christ was alone with the eleven. He was about to speak of His approaching separation from them; but before doing this He pointed to the great object of His mission. It was this that He kept ever before Him. It was His joy that all His humiliation and suffering would glorify the Father's name. To this He first …
Ellen Gould White—The Desire of Ages

The Paschal Meal. Jesus Washes the Disciples' Feet.
(Thursday Evening of the Beginning of Friday.) ^D John XIII. 1-20. ^d 1 Now before the feast of the passover, Jesus knowing that his hour was come that he should depart out of this world unto his Father, having loved his own that were in the world, he loved them unto the end. [Since the second century a great dispute has been carried on as to the apparent discrepancy between John and the synoptists in their statements concerning the passover. The synoptists, as we have seen in the previous section, …
J. W. McGarvey—The Four-Fold Gospel