John 13

Chap. XIII. Ver. 1—17. Jesus, at the Paschal supper, washes the feet of his disciples.—Of the institution of the Passover we gave an account in our exposition of (Exodus 12:1-28); and on this celebration of it, some observations will be found in our exposition of (Matthew 26:17-30). We shall here subjoin, in order to throw farther light upon the subject, a few particulars relative to the manner of its celebration, collected by Ainsworth from the most learned Rabbies, and abridged by Doddridge for the same purpose. ‘The master of the family began the feast with a cup of wine, which being solemnly blessed,…. he divided among the guests, ((Luke 22:17),) and afterwards washed his hands. Then the supper began with unleavened bread and bitter herbs, which, when the master and the rest of the family had tasted, one of the younger persons present (generally a child) asked the reason of what was peculiar in that feast, (according to (Exodus 12:26),) which is called the haggadah, that is, the Feast or declaration of it, (alluded to (1 Corinthians 11:26).) Then the master rose up and took another cup, and washed his hands again, before the lamb was tasted; and in this interval I suppose (says Doddridge) Christ also washed the feet of his disciples. Then, after eating the Passover, followed another cup, which, after having delivered to each a piece of [unleavened] bread, was the sacramental cup at this supper. Then, after some pious and friendly discourse, the whole family, after having drank at least a fourth cup, sang some Psalms of praise; (see note on (Matthew 26:30);) and so the solemnity ended.”’ (Doddridge.) We return now to our evangelist, John.

Jesus knowing that his time on earth was nearly expired was desirous, by some significant action, to show his unabated love toward his apostles: he therefore rose from table before the feast was concluded, girded himself with a towel, and, according to the ancient laws of hospitality, began to wash his disciples’ feet, and wipe them with the towel with which he was girded. On this narrative we subjoin a few remarks. 1. That the love of Jesus was not diminished, either by the cruelty of his enemies or the baseness of his pretended friends, who had gradually deserted him on every appearance of persecution. ‘There were, indeed, still a faithful few who continued steady to him and to his cause; and to these his attachment continued, under every change of circumstances, unabated.

He did not show the fickleness common to earthly masters, who often grow weary and change their servants: there is no instance of his dismissing one of them; but having loved them at the first, he loves them to the last: not to the end of his life only, but for ever. 2. So much, however, cannot be said of his servants or disciples. One had even now deserted and betrayed him. Another, he well knew, would not only desert, but deny him in the hour of danger: and he even foresaw that, of the whole twelve, not one of them would have the courage to speak in his behalf, or even to attend him at his trial. 3. The action he fixes upon, as a mark of his continued attachment, and as a model for their conduct towards each other, was that of washing their feet, a well-known instance of hospitality in eastern countries, of which we have several examples in the life of Abraham.

((Genesis 18:4); xix. 2; xxiv. 32.) It afterwards became the office of the lowest menial servants, ((1 Samuel 25:41),) but was not wholly discontinued during the times of Scripture, nor is even now in those countries where shoes are not worn. 4. We must notice the conduct of Peter, who thinks the washing of his feet such an act of degradation to his Master, that he determines never to consent to it—‘Thou shalt not wash my feet: yet, when he finds obedience indispensable to his discipleship, his language is instantly changed: sooner than lose his part in Christ, he cries, “Not my feet only, but also my hands and my head.” Jesus, however, gives Peter to understand that, as he had doubtless bathed before the feast, he needed to wash only those parts (his feet) which might have contracted defilement since.

Peter at length submits, under the assurance, “what I do thou knowest not now; but thou shalt know hereafter.”” A maxim of primary importance to us all; for there are many things in the present state incomprehensible, with which it is yet our duty to comply without inquiring into the reason. 5. We observe a mystical or figurative intention in the sign here used. If Jesus wash us not by his Spirit and by his blood, we have no part in him. Jay justly observes, ‘Our Saviour was accustomed to teach by facts and imagery; to pass from the body to the mind; to ascend from particular hints to general truths; and to express more than is immediately perceived, in order that it might be discovered by repeated meditation, or illustrated by subsequent events.”

6. The action was not merely figurative, it was exemplary. “I have given you an example, that you should do as I have done to you:” that is, condescend to the meanest offices that may contribute to the comfort and the happiness of your brethren, though it were to “wash each other’s feet.” “Nothing short of perfect affection, (says Ward,) and a disposition to do the meanest offices for each other, comes up to the standard laid down in the New Testament. Nor should these tempers prevail among members of the same society merely, but be cultivated toward all who are in actual communion with the Father and his Son, Jesus Christ.” Ver. 18—38. Jesus predicts the treachery of Judas, and the cowardice of Peter.—It is evident that Jesus suffered much in his own mind from the contemplation of these painful events—“He was troubled in spirit.”

Both events have been anticipated by the other evangelists; and some observations on them will be found in our exposition of (Matthew 26)throughout, and (Luke 22:14-30). We shall therefore only add a few additional remarks on the opposite characters of Judas and of Peter. The crime of the former, no doubt, sprang from covetousness and ambition, as we have already observed; and his treachery was carried on with that secrecy and address, which show him to have been an accomplished villain. Satan seems to have entered first into his heart in the form of Mammon. Hearing that the chief priests and scribes sought the life of his Master, it is likely that he expected a much larger reward for his treachery than he obtained; but it was not till he was reproved for his conduct in censuring the sister of Lazarus, for her costly attentions to his Master, that his mind appears to have been fully made up to his crime; then both resentment and covetousness urged him to commit the fatal deed: but this was no sooner completed, than his conscience reproached