John 13:3 Kommentar

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 (Joh 13:18-30). III. He instructs them in the great doctrine of his own death, and the great duty of brotherly love (Joh 13:31-35). IV. He foretels Peter's denying him (Joh 13:36-38).

Now before the feast of the passover,.... This feast was instituted as a memorial of the deliverance of the children of Israel out of Egypt, and was an eminent type of Christ; and this passover was what Christ had greatly desired, it being his last, and when he was to express his great love to his people, mentioned here, by dying for them. It was two days before this feast, so the Persic version reads this text, at Bethany, in the house of Simon the leper, that the things recorded in this chapter were transacted; see Mat 26:2; when Jesus knew that his hour was come that he should depart out of this world to the Father. The death of Christ is here signified by a departing out of this world, a way of speaking frequently used by the Jews as expressive of death; See Gill on Phi 1:23. Much such a phrase is made use of concerning Moses, of whom it is said (p), that the fourth song that was sung in the world, was sung by him "when "his time was come", , "to depart out of the world";'' an easy and familiar form of speech to express death by, as if it was only a removing front one place to another. The place from whence Christ was about to remove is called "this world": this present world, into which he was come to save sinners, and in which he then was, and where he had already met with very ill usage, and barbarous treatment, and was to meet with more: where he was going is said to be "to the Father", in whose bosom he lay, by whom he was sent, from whom he came; to his God and Father, and the God and Father of all his people, to take his place in their nature at his right hand. A time or hour was fixed for this; for as there was a set time, called "the fulness of time", agreed upon for his coming into the world, so there was for his going out of it: and now this "his hour was come"; the time was now up, or at least very near at hand; and he "knew" it, being God omniscient, which gave him no uneasiness: nor did it in the least alienate his affections from his people: for having loved his own which were in the world, he loved them to the end. The objects of his love are described by his property in them, "his own"; by whom are meant, not all mankind, who are his by creation; nor the Jews, who were his nation and countrymen according to the flesh; nor the twelve apostles only, whom he had chosen; but all the elect of God, who are his own, by his choice of them, by the Father's gift of them to him, by the purchase he made of them with his blood, and by his effectual call of them by his grace: these are also described by their condition and situation, "which were in the world"; which is not said to distinguish them from the saints that were in heaven, or to express their former state of unregeneracy, but their present situation in this vain and evil world, which is no objection to Christ's love to them; for though whilst in this world they carry about with them a body of sin and death, are liable to many snares and temptations, and are involved in the troubles, and exposed to the hatred of the world, yet are, and always will be, the objects of the love and care of Christ. The acts of his love to them are expressed both in time past, and to come: "having loved" them; so he did from everlasting, with a love of complacency and delight, which he showed as early by espousing their persons to himself, by undertaking their cause, by taking the charge of their persons, and the care of both their grace and glory, and in time by assuming their nature; and having done all this, "he loved them to the end": and which he showed by dying for them; and continues to show by interceding for them in heaven, by supplying them with all grace, and by preserving them from a final and total falling away; and he will at last introduce them into his kingdom and glory, when they shall be for ever with him; and so that love to them continues not only to the end of his own life, nor barely to the end of theirs, but to the end of the world, and for ever; and so , signifies, and is rendered "continually", Luk 18:5, and in the Septuagint on Psa 9:6 answers to which signifies "for ever"; and is so translated here by the Ethiopic version. (p) Targum in Cant. i. 1, 7. Vid. Bereshit Rabba, sect. 96. fol. 84. 1. & Debarim Rabba, sect. 11. fol. 245. 2.

Jesus knowing that the Father,.... These words express the sense Christ had of his own greatness and dignity as Mediator: had given all things into his hands; all the persons of the elect, all blessings both of grace and glory for them, and power and authority over all other persons and things, to make them subservient to his purposes: and that he was come from God; had his mission and commission, as man, from God; did not come of himself, but he sent him: and went to God; or was going to him in a very little time, to sit at his right hand, to have a name above every name, and to have angels, authorities, and powers subject to him; which, as it shows his high esteem with his Father, and his exalted character as Mediator, so it greatly illustrates his wonderful humility, that in the view, and under a sense and consideration of all this, he should condescend to wash the feet of his disciples; of which an account is given in the following verses.

The things, therefore, that were not formerly in Jesus’ hands are given into his hands by the Father. And it is not some things and not others that are given into his hands, but all things. David, too, seeing in the Spirit, says in relation to this, “The Lord said to my Lord, ‘Sit at my right hand until I make your enemies your footstool.’ ” For Jesus’ enemies were also a part of the “all things” that Jesus knew, so far as it was in the power of foreknowledge, to be given to him by the Father.… The Father has given all things into his hands, that is, into his power. For his hands hold all things. Or, the Father [has given all things] “to him,” for his work. “My Father works still, and I work also.”

(t. xxxiv. 3) The Father hath given all things into His hands; i. e. into His power; for His hands hold all thingsb: or to Him, for His work; My Father worketh hitherto, and I work. (John 5:17)

"Jesus knowing that the Father had given all things into His hands, and that He was come from God, and went to God." Here the Evangelist saith, even wondering, that one so great, so very great, who came from God and went to Him, who ruleth over all, did this thing, and disdained not even so to undertake such an action. And by the "giving over," methinks St. John means the salvation of the faithful. For when He saith, "All things are given over to Me of My Father," He speaketh of this kind of giving over; as also in another place He saith, "Thine they were, and Thou gavest them Me"; and again, "No man can come unto Me except the Father draw him"; and, "Except it be given him from heaven." The Evangelist then either means this, or that Christ would be nothing lessened by this action, since He came from God, and went to God, and possessed all things. But when thou hearest of "giving over," understand it in no human sense, for it showeth how He honoreth the Father, and His unanimity with Him. For as the Father giveth over to Him, so He to the Father. And this Paul declares, saying, "When He shall have given over the kingdom to God, even the Father." But St. John hath said it here in a more human sense, showing His great care for them, and declaring His unutterable love, that He now cared for them as for His own; teaching them the mother of all good, even humblemindedness, which He said was both the beginning and the end of virtue. And not without a reason is added the, "He came from God and went to God": but that we may learn that He did what was worthy of One who came thence and went thither, trampling down all pride.

(Tr. lv. 6) The Evangelist being about to relate so great an instance of our Lord's humility, reminds us first of His lofty nature: knowing that the Father had given all things into His hand, not excepting the traitor. (Tr. lv. 5) Knowing too, that He was come from God, and went to God; not that He left God when He came, or will leave us when He returns. (Tr. lv. 6) Since the Father had given all things into His hands, He washed not His disciples' hands indeed, but their feet; and since He knew that He came from God, and went to God, He performed the work not of God and Lord, but of a man and servant.

"[Jesus] knowing that the Father has given all things into His hands." And therefore also the traitor himself: for if He had him not in His hands, He certainly could not use him as He wished. Accordingly, the traitor had been already betrayed to Him whom he sought to betray; and he carried out his evil purpose in betraying Him in such a way, that good he knew not of was the issue in regard to Him who was betrayed. For the Lord knew what He was doing for His friends, and patiently made use of His enemies: and thus had the Father given all things into His hands, both the evil for present use, and the good for the final issue. "Knowing also that He has come from God, and is going to God:" neither quitting God when He came from Him, nor us when He returned.

The Saviour strives to eradicate utterly from our thoughts the vice of pride, as the basest of all human failings, and worthy of universal and utter abomination. For He knows that nothing so commonly injures the soul of man as this most loathsome and detestible passion, to which even the Lord of all Himself stands in just opposition, after the manner of an open foe; for the Lord resisteth the proud, according to the voice of Solomon. The holy disciples therefore especially stood in need of a sober and submissive temper, and of a mind that reckoned empty honour as no high ambition. For they possessed in no slight degree the germs of this sad infirmity, and would have easily glided down into subjection to it, if they had not received great help. For it is always against those who occupy an illustrious position that the malignant monster vainglory directs its attacks. Think then, what position can be more brilliant than that of the holy Apostles? or what more attractive of attention than their friendship with God? A man who is of little account in life would not be likely to experience this passion: for it always avoids one who possesses nothing that others can envy and nothing that is inaccessible to those whose lot is of no consequence in the world; for how could such a one possibly exhibit vainglory on any subject whatever? But pride is a feeling dear to a man when he is in an enviable position, and when for this reason he thinks himself better than his neighbour; foolishly supposing that he differs very greatly from the rest of mankind, as having achieved some special and surpassing degree of excellence, or as having followed a path of policy unfamiliar to and untrodden by the rest of the world. Since therefore it has come to be regularly characteristic of all who hold brilliant positions to be liable to attacks of the infirmity of pride, it was surely needful for the holy Apostles to find in Christ a Pattern of a modest temper; so that, having the Lord of all as their model and standard, they themselves also might mould their own hearts according to the Divine will. In no other way therefore (as it seems) could He rid them from the infirmity, except by teaching them clearly that each one should regard himself as inferior in honour to the rest, even so far as to feel bound to undertake the part of a servant, without shrinking from discharging even the lowest of menial offices; [and this He taught them] by both washing the feet of the brethren and girding on a towel in order to perform the act. For consider what utterly menial behaviour it is, I mean according to the world's way of thinking and outward practice. Therefore Christ has become a Pattern of a modest and unassuming temper to all living men, for we must not suppose the teaching was meant for the disciples alone. Accordingly the inspired Paul also, taking Christ as a standard, exhorts to this end, saying: Let each one of you have this mind in himself, which was also in Christ Jesus. And again: In lowliness of mind each counting other better than himself. For in a lowly temper there is established a settled habit of love and of yielding to the will of others. Moreover, in order to highly exalt the significance of what was done, and to prevent us from supposing that Christ's action was a commonplace one, the inspired Evangelist again cannot help being astounded at the thought of the glory and the power that were in Christ, and His supremacy over all; as he shows by saying: Knowing that the Father had committed all things into His hands. For although, he says, Christ was not ignorant that He possessed authority over all, and that He came forth from God, that is, was begotten of the Essence of God the Father, and goeth unto God, that is, returns again to the heavens, there sitting as we know by the side of His own Father; yet so excessive was the humiliation He underwent that He even girded Himself with a towel and washed the feet of His disciples. As therefore we have in this act of Christ a very excellent pattern of affectionate care, and a most conspicuous standard for our love for each other to imitate, let us be modest in mind, beloved, and let us consider that, whatever may be our own goodness, our brethren have attained to greater excellences than those to be found in ourselves. For that we may both think and be willing to think in this way, is the wish of Him Who is our great Pattern.

He knew that He had even His persecutors in His hand that He might convert them from malice to love of Him.

The Father having given up all things into His hands, i. e. having given up to Him the salvation of the faithful, He deemed it right to show them all things that pertained to their salvation; and gave them a lesson of humility, by washing His disciples' feet. Though knowing that He was from God, and went to God, He thought it in no way took from His glory, to wash His disciples' feet; thus proving that He did not usurp His greatness. For usurpers do not condescend, for fear of losing what they have irregularly got.

"Jesus, knowing that the Father had given all things into His hands," that is, had entrusted to Him the salvation of the faithful, and it was now necessary to show them everything pertaining to salvation, among other things, also to wash the feet of the disciples, for by this humility is established as law… And in another way: knowing that the Father had given all things into His hands and that He came forth from God and was going to God, His glory would not be diminished if He washed the feet of the disciples. For He did not seize glory, so as to fear its loss, and therefore refuse to undertake any humble deed. Such a feeling is experienced by those who do not possess true nobility. Since they have seized glory for themselves, they do not wish even to stoop, lest they lose what does not belong to them and what they have seized. But He was King of all and Son of God. For this is what the words "came forth from God" mean, that is, from the essence of the Father, and again "was going to God." Therefore His glory, when He is so exalted and so great, would not be diminished if He washed the feet of the disciples. Note, I ask you, that if humility is the deed of one who comes forth from God and goes to God, then pride is evidently the deed of one who comes forth from demons and goes to demons. When you hear that "the Father delivered all things to Him," do not think that this reveals the powerlessness of the Son, but rather equal honor and unity of mind with the Father. For if from the statement that the Father delivered all things to Him, the Son appears to you as powerless, then you should also consider the Father powerless. For to Him as well, as the apostle says (1 Cor. 15:24), the Son "will deliver the kingdom." But this is not the case; rather, "delivering" signifies, so to speak, unity of mind, cooperation, and the good pleasure of the Father.

Then (v 3) he considers the dignity of the one acting, for "The greater you are, the more you must humble yourself" (Sir 3:18). So the Evangelist, about to speak of Christ's humility, treats first of his very great dignity because of his knowledge, saying, Jesus, knowing that the Father had given all things into his hands. For spiritual gifts are such that they are not unrecognized when given: "Now we have received not the spirit of the world, but the Spirit which is from God, that we might understand the gifts bestowed on us by God" (1 Cor 2:12). Thus, Christ knew what had been given to him by God; and the Evangelist mentions this so Christ's humility would be more admirable. For sometimes it happens that a person is of great dignity, yet because of his simplicity he does not realize it. If such a person were to do something humble, it would not be regarded as worthy of great praise: "If you do not know yourself, O fairest among women..." (Song 1:8). But if someone does know his own dignity, and still his affections are inclined to what is humble, his humility should be praised. And this is why the Evangelist says, Jesus, knowing that the Father had given all things into his hands; and he still did not neglect to do what was humble. Secondly, we see his dignity as to his power, because the Father had given all things into his hands, that is, into his power. God gave, in time, to Christ as man, what was in the power of the Son from eternity: "All authority in heaven and earth has been given to me" (Mt 28:18). He says, the Father had given all things into his hands, for two reasons. First, to show that Christ did not suffer against his will. For if all things were in his hands, that is, in his power, it is clear that his enemies could do nothing to him against his will. Secondly, because when a person of little importance is honored, he easily becomes proud; nor does he do anything humble, lest it seem to lessen his dignity. But when one of great dignity is honored, he does not neglect the humble things. And so Christ's dignity is mentioned here. Thirdly, we see his dignity because of his nobility, when he says, that he had come from God and was going to God: "living with God" as Wisdom (8:3) says. Fourthly, his dignity because of his holiness, because he was going to God, for our holiness lies in our going to God. He mentions this because since Christ is going to God, it is special to him to lead others to God. This is done especially by humility and love; and so he offers them an example of humility and love.

Christ washes the feet of his disciples, and gives them instructions concerning humility and charity, vv. 1-17. He tells them that one of themselves will betray him, Joh 13:18-20. The disciples doubting of whom he spoke, Peter desires John to ask him, Joh 13:21-25. Jesus shows that it is Judas Iscariot, Joh 13:26. Satan enters into Judas, and he rises up and leaves the company, Joh 13:27-30. Christ shows his approaching death, and commands his disciples to love one another, Joh 13:31-35. Peter, professing strong attachment to Christ, is informed of his denial, Joh 13:36-38.

Knowing that the Father had given, etc. - Our Lord, seeing himself almost at the end of his race, and being about to leave his apostles, thought it necessary to leave them a lesson of humility exemplified by himself, to deliver them from the bad influence of those false ideas which they formed concerning the nature of his kingdom. On all occasions previously to this, the disciples had shown too much attachment to worldly honors and dignities: if this ambition had not been removed, the consequences of it would have been dreadful in the establishment of the religion of Christ; as after his death, it would have divided and infallibly dispersed them. It was necessary therefore to restrain this dangerous passion, and to confirm by a remarkable example what he had so often told them, - that true greatness consisted in the depth of humility, and that those who were the willing servants of all should be the highest in the account of God.

AT THE LAST SUPPER JESUS WASHES THE DISCIPLES' FEET--THE DISCOURSE ARISING THEREUPON. (John 13:1-20) when Jesus knew that his hour was come that he should depart out of this world unto the Father--On these beautiful euphemisms, see on Luk 9:31; Luk 9:51. having loved his own which were in the world, he loved them unto the end--The meaning is, that on the very edge of His last sufferings, when it might have been supposed that He would be absorbed in His own awful prospects, He was so far from forgetting "His own," who were to be left struggling "in the world" after He had "departed out of it to the Father" (Joh 17:11), that in His care for them He seemed scarce to think of Himself save in connection with them: "Herein is love," not only "enduring to the end," but most affectingly manifested when, judging by a human standard, least to be expected.

Jesus knowing that the Father had given all things into his hands, &c.--This verse is very sublime, and as a preface to what follows, were we not familiar with it, would fill us with inexpressible surprise. An unclouded perception of His relation to the Father, the commission He held from Him, and His approaching return to Him, possessed His soul.