The Unbelief of the People.
37 But though he had done so many miracles before them, yet they believed not on him: 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 they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. 41 These things said Esaias, when he saw his glory, and spake of him.
We have here the honour done to our Lord Jesus by the Old-Testament prophets, who foretold and lamented the infidelity of the many that believed not on him. It was indeed a dishonour and grief to Christ that his doctrine met with so little acceptance and so much opposition; but this takes off the wonder and reproach, makes the offence of it to cease, and made it no disappointment to Christ, that herein the scriptures were fulfilled. Two things are here said concerning this untractable people, and both were foretold by the evangelical prophet Isaiah, that they did not believe, and that they could not believe.
I. They did not believe (v. 37): Though he had done so many miracles before them, which, one would think, should have convinced them, yet they believed not, but opposed him. Observe,
1. The abundance of the means of conviction which Christ afforded them: He did miracles, so many miracles; tosauta semeia signifying both so many and so great. This refers to all the miracles he had wrought formerly; nay, the blind and lame now came to him into the temple, and he healed them, Matt. xxi. 14. His miracles were the great proof of his mission, and on the evidence of them he relied. Two things concerning them he here insists upon:—(1.) The number of them; they were many,—various and of divers kinds; numerous and often repeated; and every new miracle confirmed the reality of all that went before. The multitude of his miracles was not only a proof of his unexhausted power, but gave the greater opportunity to examine them; and, if there had been a cheat in them, it was morally impossible but that in some or other of them it would have been discovered; and, being all miracles of mercy, the more there were the more good was done. (2.) The notoriety of them. He wrought these miracles before them, not at a distance, not in a corner, but before many witnesses, appearing to their own eyes.
2. The inefficacy of these means: Yet they believed not on him. They could not gainsay the premises, and yet would not grant the conclusion. Note, The most plentiful and powerful means of conviction will not of themselves work faith in the depraved prejudiced hearts of men. These saw, and yet believed not.
3. The fulfilling of the scripture in this (v. 38): That the saying of Esaias might be fulfilled. Not that these infidel Jews designed the fulfilling of the scripture (they rather fancied those scriptures which speak of the church's best sons to be fulfilled in themselves), but the event exactly answered the prediction, so that (ut for ita ut) this saying of Esaias was fulfilled. The more improbable any event is, the more does a divine foresight appear in the prediction of it. One could not have imagined that the kingdom of the Messiah, supported with such pregnant proofs, should have met with so much opposition among the Jews, and therefore their unbelief is called a marvellous work, and a wonder, Isa. xxix. 14. Christ himself marvelled at it, but it was what Isaiah foretold (Isa. liii. 1), and now it is accomplished. Observe, (1.) The gospel is here called their report: Who has believed, te akon hemon—our hearing, which we have heard from God, and which you have heard from us. Our report is the report that we bring, like the report of a matter of fact, or the report of a solemn resolution in the senate. (2.) It is foretold that a few comparatively of those to whom this report is brought will be persuaded to give credit to it. Many hear it, but few heed it and embrace it: Who hath believed it? Here and there one, but none to speak of; not the wise, not the noble; it is to them but a report which wants confirmation. (3.) It is spoken of as a thing to be greatly lamented that so few believe the report of the gospel. Lord is here prefixed from the LXX., but is not in the Hebrew, and intimates a sorrowful account brought to God by the messengers of the cold entertainment which they and their report had; as the servant came, and showed his lord all these things, Luke xiv. 21. (4.) The reason why men believe not the report of the gospel is because the arm of the Lord is not revealed to them, that is, because they do not acquaint themselves with, and submit themselves to, the grace of God; they do not experimentally know the virtue and fellowship of Christ's death and resurrection, in which the arm of the Lord is revealed. They saw Christ's miracles, but did not see the arm of the Lord revealed in them.
II. They could not believe, and therefore they could not because Esaias said, He hath blinded their eyes. This is a hard saying, who can explain it? We are sure that God is infinitely just and merciful, and therefore we cannot think there is in any such an impotency to good, resulting from the counsels of God, as lays them under a fatal necessity of being evil. God dams none by mere sovereignty; yet it is said, They could not believe. St. Austin, coming in course to the exposition of these words, expresses himself with a holy fear of entering upon an enquiry into this mystery. Justa sunt judicia ejus, sed occulta—His judgments are just, but hidden.
1. They could not believe, that is, they would not; they were obstinately resolved in their infidelity; thus Chrysostom and Austin incline to understand it; and the former gives divers instances of scripture of the putting of an impotency to signify the invincible refusal of the will, as Gen. xxxvii. 4, They could not speak peaceably to him. And ch. vii. 7. This is a moral impotency, like that of one that is accustomed to do evil, Jer. xiii. 23. But,
2. They could not because Esaias had said, He hath blinded their eyes. Here the difficulty increases; it is certain that God is not the author of sin, and yet,
(1.) There is a righteous hand of God sometimes to be acknowledged in the blindness and obstinacy of those who persist in impenitency and unbelief, by which they are justly punished for their former resistance of the divine light and rebellion against the divine law. If God withhold abused grace, and give men over to indulged lusts,—if he permit the evil spirit to do his work on those that resisted the good Spirit,—and if in his providence he lay stumbling-blocks in the way of sinners, which confirm their prejudices, then he blinds their eyes, and hardens their hearts, and these are spiritual judgments, like the giving up of idolatrous Gentiles to vile affections, and degenerate Christians to strong delusions. Observe the method of conversion implied here, and the steps taken in it. [1.] Sinners are brought to see with their eyes, to discern the reality of divine things and to have some knowledge of them. [2.] To understand with their heart, to apply these things to themselves; not only to assent and approve, but to consent and accept. [3.] To be converted, and effectually turned from sin to Christ, from the world and the flesh to God, as their felicity and portion. [4.] Then God will heal them, will justify and sanctify them; will pardon their sins, which are as bleeding wounds, and mortify their corruptions, which are as lurking diseases. Now when God denies his grace nothing of this is done; the alienation of the mind from, and its aversion to, God and the divine life, grow into a rooted and invincible antipathy, and so the case becomes desperate.
(2.) Judicial blindness and hardness are in the word of God threatened against those who wilfully persist in wickedness, and were particularly foretold concerning the Jewish church and nation. Known unto God are all his works, and all ours too. Christ knew before who would betray him, and spoke of it, ch. vi. 70. This is a confirmation of the truth of scripture prophecies, and thus even the unbelief of the Jews may help to strengthen our faith. It is also intended for caution to particular persons, to beware lest that come upon them which was spoken of in the prophets, Acts xiii. 40.
(3.) What God has foretold will certainly come to pass, and so, by a necessary consequence, in order of arguing, it might be said that therefore they could not believe, because God by the prophets had foretold they would not; for such is the knowledge of God that he cannot be deceived in what he foresees, and such his truth that he cannot deceive in what he foretels, so that the scripture cannot be broken. Yet be it observed that the prophecy did not name particular persons; so that it might not be said, "Therefore such a one and such a one could not believe, because Esaias had said so and so;" but it pointed at the body of the Jewish nation, which would persist in their infidelity till their cities were wasted without inhabitants, as it follows (Isa. vi. 11, 12); yet still reserving a remnant (v. 13, in it shall be a tenth), which reserve was sufficient to keep a door of hope open to particular persons; for each one might say, Why may not I be of that remnant?
Lastly, The evangelist, having quoted the prophecy, shows (v. 41) that it was intended to look further than the prophet's own days, and that its principal reference was to the days of the Messiah: These things said Esaias when he saw his glory, and spoke of him. 1. We read in the prophecy that this was said to Esaias, Isa. vi. 8, 9. But here we are told that it was said by him to the purpose. For nothing was said by him as a prophet which was not first said to him; nor was any thing said to him which was not afterwards said by him to those to whom he was sent. See Isa. xxi. 10. 2. The vision which the prophet there had of the glory of God is here said to be his seeing the glory of Jesus Christ: He saw his glory. Jesus Christ therefore is equal in power and glory with the Father, and his praises are equally celebrated. Christ had a glory before the foundation of the world, and Esaias saw this. 3. It is said that the prophet there spoke of him. It seems to have been spoken of the prophet himself (for to him the commission and instructions were there given), and yet it is here said to be spoken of Christ, for as all the prophets testified of him so they all typified him. This they spoke of him, that as to many his coming would be not only fruitless, but fatal, a savour of death unto death. It might be objected against his doctrine, If it was from heaven, why did not the Jews believe it? But this is an answer to it; it was not for want of evidence, but because their heart was made fat, and their ears were heavy. It was spoken of Christ, that he should be glorified in the ruin of an unbelieving multitude, as well as in the salvation of a distinguished remnant.
The Cowardice of the Rulers.
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 men more than the praise of God.
Some honour was done to Christ by these rulers: for they believed on him, were convinced that he was sent of God, and received his doctrine as divine; but they did not do him honour enough, for they had not courage to own their faith in him. Many professed more kindness for Christ than really they had; these had more kindness for him than they were willing to profess. See here what a struggle was in these rulers between their convictions and their corruptions.
I. See the power of the word in the convictions that many of them were under, who did not wilfully shut their eyes against the light. They believed on him as Nicodemus, received him as a teacher come from God. Note, The truth of the gospel has perhaps a better interest in the consciences of men than we are aware of. Many cannot but approve of that in their hearts which yet outwardly they are shy of. Perhaps these chief rulers were true believers, though very weak, and their faith like smoking flax. Note, It may be, there are more good people than we think there are. Elijah thought he was left alone, when God had seven thousand faithful worshippers in Israel. Some are really better than they seem to be. Their faults are known, but their repentance is not; a man's goodness may be concealed by a culpable yet pardonable weakness, which he himself truly repents of. The kingdom of God comes not in all with a like observation; nor have all who are good the same faculty of appearing to be so.
II. See the power of the world in the smothering of these convictions. They believed in Christ, but because of the Pharisees, who had it in their power to do them a diskindness, they durst not confess him for fear of being excommunicated. Observe here, 1. Wherein they failed and were defective; They did not confess Christ. Note, There is cause to question the sincerity of that faith which is either afraid or ashamed to show itself; for those who believe with the heart ought to confess with the mouth, Rom. x. 9. 2. What they feared: being put out of the synagogue, which they thought would be a disgrace and damage to them; as if it would do them any harm to be expelled from a synagogue that had made itself a synagogue of Satan, and from which God was departing. 3. What was at the bottom of this fear: They loved the praise of men, chose it as a more valuable good, and pursued it as a more desirable end, than the praise of God; which was an implicit idolatry, like that (Rom. i. 25) of worshipping and serving the creature more than the Creator. They set these two in the scale one against the other, and, having weighed them, they proceeded accordingly. (1.) They set the praise of men in one scale, and considered how good it was to give praise to men, and to pay a deference to the opinion of the Pharisees, and receive praise from men, to be commended by the chief priests and applauded by the people as good sons of the church, the Jewish church; and they would not confess Christ, lest they should thereby derogate from the reputation of the Pharisees, and forfeit their own, and thus hinder their own preferment. And, besides, the followers of Christ were put into an ill name, and were looked upon with contempt, which those who had been used to honour could not bear. Yet perhaps if they had known one another's minds they would have had more courage; but each one thought that if he should declare himself in favour of Christ he should stand alone, and have nobody to back him; whereas, if any one had had resolution to break the ice, he would have had more seconds than he thought of. (2.) They put the praise of God in the other scale. They were sensible that by confessing Christ they should both give praise to God, and have praise from God, that he would be pleased with them, and say, Well done; but, (3.) They gave the preference to the praise of men, and this turned the scale; sense prevailed above faith, and represented it as more desirable to stand right in the opinion of the Pharisees than to be accepted of God. Note, Love of the praise of men is a very great prejudice to the power and practice of religion and godliness. Many come short of the glory of God by having a regard to the applause of men, and a value for that. Love of the praise of men, as a by-end in that which is good, will make a man a hypocrite when religion is in fashion and credit is to be got by it; and love of the praise of men, as a base principle in that which is evil, will make a man an apostate when religion is in disgrace, and credit is to be lost for it, as here. See Rom. ii. 29.
Christ's Last Discourse with the Jews.
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. 46 I am come a light into the world, that whosoever believeth on me should not abide in darkness. 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 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 me, he gave me a commandment, what I should say, and what I should speak. 50 And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.
We have here the honour Christ not assumed, but asserted, to himself, in the account he gave of his mission and his errand into the world. Probably this discourse was not at the same time with that before (for them he departed, v. 36), but some time after, when he made another public appearance; and, as this evangelist records it, it was Christ's farewell sermon to the Jews, and his last public discourse; all that follows was private with his disciples. Now observe how our Lord Jesus delivered this parting word: he cried and said. Doth not wisdom cry (Prov. viii. 1), cry without? Prov. i. 20. The raising of his voice and crying intimate, 1. His boldness in speaking. Though they had not courage openly to profess faith in his doctrine, he had courage openly to publish it; if they were ashamed of it, he was not, but set his face as a flint, Isa. l. 7. 2. His earnestness in speaking. He cried as one that was serious and importunate, and in good earnest in what he said, and was willing to impart to them, not only the gospel of God, but even his own soul. 3. It denotes his desire that all might take notice of it. This being the last time of the publication of his gospel by himself in person, he makes proclamation, "Whoever will hear me, let them come now." Now what is the conclusion of the whole matter, this closing summary of all Christ's discourses? It is much like that of Moses (Deut. xxx. 15): See, I have set before you life and death. So Christ here takes leave of the temple, with a solemn declaration of three things:—
I. The privileges and dignities of those that believe; this gives great encouragement to us to believe in Christ and to profess that faith. It is a thing of such a nature that we need not be shy either of doing it or of owning it; for,
1. By believing in Christ we are brought into an honourable acquaintance with God (v. 44, 45): He that believes on me, and so sees me, believes on him that sent me, and so sees him. He that believes on Christ, (1.) He does not believe in a mere man, such a one as he seemed to be, and was generally taken to be, but he believes in one that is the Son of God and equal in power and glory with the Father. Or rather, (2.) His faith does not terminate in Christ, but through him it is carried out to the Father, that sent him, to whom, as our end, we come by Christ as our way. The doctrine of Christ is believed and received as the truth of God. The rest of a believing soul is in God through Christ as Mediator; for its resignation to Christ is in order to being presented to God. Christianity is made up, not of philosophy nor politics, but pure divinity. This is illustrated, v. 45. He that sees me (which is the same with believing in him, for faith is the eye of the soul) sees him that sent me; in getting an acquaintance with Christ, we come to the knowledge of God. For, [1.] God makes himself known in the face of Christ (2 Cor. iv. 6), who is the express image of his person, Heb. i. 3. [2.] All that have a believing sight of Christ are led by him to the knowledge of God, whom Christ has revealed to us by his word and Spirit. Christ, as God, was the image of his Father's person; but Christ, as Mediator, was his Father's representative in his relation to man, the divine light, law, and love, being communicated to us in and through him; so that in seeing him (that is, in eying him as our Saviour, Prince, and Lord, in the right of redemption), we see and eye the Father as our owner, ruler, and benefactor, in the right of creation: for God is pleased to deal with fallen man by proxy.
2. We are hereby brought into a comfortable enjoyment of ourselves (v. 46): I am come a light into the world, that whoever believes in me, Jew or Gentile, should not abide in darkness. Observe, (1.) The character of Christ: I am come a light into the world, to be a light to it. This implies that he had a being, and a being as light, before he came into the world, as the sun is before it rises; the prophets and apostles were made lights to the world, but it was Christ only that came a light into this world, having before been a glorious light in the upper world, ch. iii. 19. (2.) The comfort of Christians: They do not abide in darkness. [1.] They do not continue in that dark condition in which they were by nature; they are light in the Lord. They are without any true comfort, or joy, or hope, but do not continue in that condition; light is sown for them. [2.] Whatever darkness of affliction, disquietment, or fear, they may afterwards be in, provision is made that they may not long abide in it. [3.] They are delivered from that darkness which is perpetual, and which abideth for ever, that utter darkness where there is not the least gleam of light nor hope of it.
II. The peril and danger of those that believe not, which gives fair warning to take heed of persisting in unbelief (v. 47, 48): "If any man hear my words, and believe not, I judge him not, not I only, or not now, lest I should be looked upon as unfair in being judge in my own cause; yet let not infidelity think therefore to go unpunished, though I judge him not, there is one that judgeth him." So that we have here the doom of unbelief. Observe,
1. Who they are whose unbelief is here condemned: those who hear Christ's words and yet believe them not. Those shall not be condemned for their infidelity that never had, nor could have, the gospel; every man shall be judged according to the dispensation of light he was under: Those that have sinned without law shall be judged without law. But those that have heard, or might have heard, and would not, lie open to this doom.
2. What is the constructive malignity of their unbelief: not receiving Christ's word; it is interpreted (v. 48) a rejecting of Christ, ho atheton eme. It denotes a rejection with scorn and contempt. Where the banner of the gospel is displayed, no neutrality is admitted; every man is either a subject or an enemy.
3. The wonderful patience and forbearance of our Lord Jesus, exercised towards those who slighted him when he was come here upon earth: I judge him not, not now. Note, Christ was not quick or hasty to take advantage against those who refused the first offers of his grace, but continued waiting to be gracious. He did not strike those dumb or dead who contradicted him, never made intercession against Israel, as Elias did; though he had authority to judge, he suspended the execution of it, because he had work of another nature to do first, and that was to save the world. (1.) To save effectually those that were given him before he came to judge the degenerate body of mankind. (2.) To offer salvation to all the world, and thus far to save them that it is their own fault if they be not saved. He was to put away sin by the sacrifice of himself. Now the executing of the power of a judge was not congruous with that undertaking, Acts viii. 33. In his humiliation his judgment was taken away, it was suspended for a time.
4. The certain and unavoidable judgment of unbelievers at the great day, the day of the revelation of the righteous judgment of God: unbelief will certainly be a damning sin. Some think when Christ saith, I judge no man, he means that they are condemned already. There needs no process, they are self-judged; no execution, they are self-ruined; judgment goes against them of course, Heb. ii. 3. Christ needs not appear against them as their accuser, they are miserable if he do not appear for them as their advocate; however, he tells them plainly when and where they will be reckoned with. (1.) There is one that judgeth them. Nothing is more dreadful than abused patience, and grace trampled on; though for awhile mercy rejoiceth against judgment, yet there will be judgment without mercy. (2.) Their final judgment is reserved to the last day; to that day of judgment Christ here binds over all unbelievers, to answer then for all the contempts they have put upon him. Divine justice has appointed a day, and adjourns the sentence to that day, as Matt. xxvi. 64. (3.) The word of Christ will judge them then: The words that I have spoken, how light soever you have made of them, the same shall judge the unbeliever in the last day; as the apostles, the preachers of Christ's word, are said to judge, Luke xxii. 30. Christ's words will judge unbelievers two ways:—[1.] As the evidence of their crime, they will convict them. Every word Christ spoke, every sermon, every argument, every kind offer, will be produced as a testimony against those who slighted all he said. [2.] As the rule of their doom, they will condemn them; they shall be judged according to the tenour of that covenant which Christ procured and published. That word of Christ, He that believes not shall be damned, will judge all unbelievers to eternal ruin; and there are many such like words.
III. A solemn declaration of the authority Christ had to demand our faith, and require us to receive his doctrine upon pain of damnation, v. 49, 50, where observe,
1. The commission which our Lord Jesus received from the Father to deliver his doctrine to the world (v. 49): I have not spoken myself, as a mere man, much less as a common man; but the Father gave me a commandment what I should say. This is the same with what he said ch. vii. 16. My doctrine is, (1.) Not mine, for I have not spoken of myself. Christ, as Son of man, did not speak that which was of human contrivance or composure; as Son of God, he did not act separately, or by himself alone, but what he said was the result of the counsels of peace; as Mediator, his coming into the world was voluntary, and with his full consent, but not arbitrary, and of his own head. But, (2.) It was his that sent him. God the Father gave him, [1.] His commission. God sent him as his agent and plenipotentiary, to concert matters between him and man, to set a treaty of peace on foot, and to settle the articles. [2.] His instructions, here called a commandment, for they were like those given to an ambassador, directing him not only what he may say, but what he must say. The messenger of the covenant was entrusted with an errand which he must deliver. Note, Our Lord Jesus learned obedience himself, before he taught it to us, though he was a Son. The Lord God commanded the first Adam, and he by his disobedience ruined us; he commanded the second Adam, and he by his obedience saved us. God commanded him what he should say and what he should speak, two words signifying the same thing, to denote that every word was divine. The Old-Testament prophets sometimes spoke of themselves; but Christ spoke by the Spirit at all times. Some make this distinction: He was directed what he should say in his set sermons, and what he should speak in his familiar discourses. Others this: He was directed what he should say in his preaching now, and what he should speak in his judging at the last day; for he had commission and instruction for both.
2. The scope, design, and tendency of this commission: I know that his commandment is life everlasting, v. 50. The commission given to Christ had a reference to the everlasting state of the children of men, and was in order to their everlasting life and happiness in that state: the instructions given to Christ as a prophet were to reveal eternal life (1 John v. 11); the power, given to Christ as a king was to give eternal life, ch. xvii. 2. Thus the command given him was life everlasting. This Christ says he knew: "I know it is so," which intimates how cheerfully and with what assurance Christ pursued his undertaking, knowing very well that he went upon a good errand, and that which would bring forth fruit unto life eternal. It intimates likewise how justly those will perish who reject Christ and his word. Those who disobey Christ despise everlasting life, and renounce it; so that not only Christ's words will judge them, but even their own; so shall their doom be, themselves have decided it; and who can except against it?
3. Christ's exact observance of the commission and instructions given him, and his steady acting in pursuance of them: Whatsoever I speak, it is as the Father said unto me. Christ was intimately acquainted with the counsels of God, and was faithful in discovering so much of them to the children of men as it was agreed should be discovered, and kept back nothing that was profitable. As the faithful witness delivers souls, so did he, and spoke the truth, the whole truth, and nothing but the truth. Note, (1.) This is a great encouragement to faith; the sayings of Christ, rightly understood, are what we may venture our souls upon. (2.) It is a great example of obedience. Christ said as he was bidden, and so must we, communicated what the Father had said to him, and so must we. See Acts iv. 20. In the midst of all the respect paid to him, this is the honour he values himself upon, that what the Father had said to him that he spoke, and in the manner as he was directed so he spoke. This was his glory, that, as a Son, he was faithful to him that appointed him; and, by an unfeigned belief of every word of Christ, and an entire subjection of soul to it, we must give him the glory due to his name.
John 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, ver. 1-17. II. He foretels who should betray him, ver. 18-30. III. He instructs them in the great doctrine of his own death, and the great duty of brotherly love, ver. 31-35. IV. He foretels Peter's denying him, ver. 36-38.
Christ Washing the Disciples' Feet; Necessity of Obedience.
1 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. 2 And supper being ended, the 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. 5 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. 6 Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet? 7 Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter. 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 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. 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 Master, have washed your feet; ye also ought to wash one another's feet. 15 For I have given you an example, that ye should do as I have done to you. 16 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. 17 If ye know these things, happy are ye if ye do them.
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. xiv., 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 Matt. xxvi. 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. 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.
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.
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 (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.
(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. 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.
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 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.
(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. vii. 13. And it was said to him, Sit thou at my right hand, Ps. cx. 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. 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.
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 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.
(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. 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.
(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. 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.
(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.
Many 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.
III. Christ washed his disciples' feet that he might signify to them spiritual washing, and the cleansing of the soul from the pollutions of sin. This is plainly intimated in his discourse with Peter upon it, v. 6-11, in which we may observe,
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?
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:—
(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.
(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.
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.
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.
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,
(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.
(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.
6. Christ's further explication of this sign, as it represented spiritual washing.
(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. [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.
(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.
IV. Christ washed his disciples' feet to set before us an example. This explication he gave of what he had done, when he had done it, v. 12-17. Observe,
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?
(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.
(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.
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:
(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.
3. The lesson which he hereby taught: You also ought to wash one another's feet, v. 14.
(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.
(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. 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.
4. 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:—
(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. 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.
(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. 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.