Harmony of the Gospels, Commentary on gospel of John · Chapter 13
Chap. 13.
1. BEfore the holye daye of Easter, when Iesus knewe that his houre was come, that he should go out of this worlde vntounto the father, seeing that he loued his, which were in the world, vntil the end loued he them.
2. VVhen supper was ended, when as the deuil had now put into the hart of Iudas, the son of Simon Iscariot, to betray him,
3. VVhen Iesus knew that the father had giuen al things into his hands, and that he came out from God, and should go vntounto God,
4. He rose from supper, and layd down his cloathes: and hauing taken a linnen towell, he girded himself.
5. Then put he water into a bason, and began to wash the disciples feete, and to wype them with the towel, wherwith he was girded.
6. Therefore he came to Simon Peter: who saith vntounto him, Lord, doest thou wash my feete?
7. Iesus answered and said vntounto him, what I doe, thou knowest not yet: but thou shalte know hereafter.
1. Before the holy day. Iohn passeth ouer many thinges of sette purpose, which he knew Matthew and Luke had recited: and hee himselfe taketh in hande to handle that whiche hee knew they had omitted: of which number the hystory of the washing of the feete is. And although he will more plainely declare afterward to what end Christ washed his disciples feete, yet doth he in one word in this place sette down, that the constant and perpetuall louelove wherewith hee once loued them, was declared by that token, so that although hee were taken out of their sight, yet might they certeinelye perswade themselues, that this louelove was not quenched by death. VVhichWhich perswasion muste sticke faste euen in our heartes at this daye. The woordes are, that Christ loued those euen vntil the end, which were in the world. VVhy doth he describe the Apostls by this Periphrasis, saue onelyonly that we may know that Christe cared so muche the more for them: because they were in a daungerous and harde warfare, as wee are? VVherefore although we seeme to be farre off from Christ, yet we must knowe that he hath respect vntounto vsus, because he loueth his, who are conuersant in the world. Neither nede we to doubt, but that he beareth the lyke affection euen now, which he had at that instant, when he loued them.
That hee might goe out of this worlde, vntounto the father. This phrase is woorthy the nothing: for it is referred vntounto Christ his knowledge, in that he knew that his death was a passage vntounto the heauenly kingdome of God. And if▪ so bee it, when as he made haste thither, he ceased not to louelove hys, as he was woont, there is no cause why we shoulde thinke that his affection is now altered. Now for asmuch as he is the first begotten of the dead, this definition of death doth appertaine vntounto the whole body of the church, that it is a passage vntounto God, from whome the faithfull are now estranged.
2. VVhen supper was done. VVee shall anon handle more at large in hys place the whole purpose of Christ, in washing his disciples feete, and also the fruite of this hystory: let vsus now follow the text. He saieth, that this was done at such time, as Iudas was determined to betraye Christe: not onelyonly that he might shew forth the wonderfull patience of Christ, who could abide to wash such a wicked and false traitours feete: but also that he chose that time of sette purpose, wherein he would play the last acte of his life, being euen at deathes dore. In that he saith, that Iudas conceiued the intent and purpose to betray his master, through the instigation and perswasion of the deuill, this serueth to expresse the crueltye of the wickednes. For that was an horrible & more then a tragical fact, wherin the efficacie and force of Sathan did shew forth it selfe. It is true, that men commit no wickednes, whereunto Sathan doth not pricke thē forwarde: but the more cruell and execrable that eueryevery fact is, so wee must so much the more consider the fury of the deuill in it, who dooth carrye men, which are forsaken of God hither and thither. But althogh mans concupiscence be kindled with the fanne of Satan: yet doth it not cease to be a furnace it selfe it hath fire in it selfe, it receiueth the mouinge of the fanne willingly, so that the wicked are without al excuse.
3. VVhen Iesus knew that the father had giuen all thinges into his hand. I thinke that this was added for this cause, to the end wee may knowe whence it was that Christ was so quiet in minde: to witte, because hauing alreadye ouercome death, he lyfted vppe his minde towarde the triumph whiche should immediately follow. Menne are woont to tosse many things too and fro in their mindes, when as they are afraide. The Euangeliste giueth vsus to vnderstand that there was no such motion in Christ: because although he should immediately be betrayed of Iudas, yet he knew that his father hadde giuen him all thinges. If any manne aske, howe it was then that he was afterwarde so sorrowfull, that hee swette bloud: I aunswere that both thinges were necessary, that he shuld be afraid of death, and that yet notwithstanding hee should fulfill the whole function of a mediatour.
4 He laid away his clothes▪ Vnderstande that hee laide awaye his vpper garment only, not his coate. For we know that the men of the East parts of the world did vse long garmentes. The wordes which follow shortly after, he beganne to wash the …eete, &c. doe rather expresse Christ his purpose, then the external acte: for the Euangelist saieth afterward, that he began with Peter.
6. Lord, doest thou wash my feete? This speach is proper to one that abhorreth an absurde and vndecent thinge: for when as hee asketh Christe what he doth, he doth as it were lay hand vponupon him. This modesty were laudable, if so be it obedience were not more worthe in the sighte of God, then all manner of worship and honour: yea, if this were not the true and onelyonly rule of humilitie, to submit our selues to obey God, and to hauehave all our senses bound to his will: to the end we may allowe that without any controuersie, whatsoeuer he saith doth please him. Therefore we must chiefly keepe this law and rule of worshipping, to be ready without delay to subscribe and giuegive our consent, so soone as he commā deth any thing.
7. VVhat I do. VVe are taught in these wordes that we must simplye obey Christ, although we see no reason why he will hauehave vsus to doe this or that. In a well ordered house, coūsel is in the power of the good man of the house alone: the seruauntes must with foote and hande doe that which he willeth thē to do: therfore he is too proud yt refuseth to do that which God commaundeth hym to do, though he know no reasō thereof. Moreouer this admonitiō reacheth farther: to wit, that it be no trouble to vsus to be ignoraunt of those thinges, which God will hauehave to bee hidden from vsus for a time. For this kind of ignoraunce is better learned then all manner of knowledge, when as we suffer God to be wiser then we our selues are.
8. Peter saith vntounto him, thou shalt neuer wash my feete. Iesus answered him, sayinge, If I shal not wash thee, thou shalt hauehave no part with me.
9. Simon Peter saieth vntounto him, Lorde, not my feete onelyonly, but my hands and my head.
10. Iesus saith vntounto him, he that is washed, hath no neede to be washed, saue only his feete, but it al cleane: and ye are cleane, but not al:
11. For he knew his betrayer: therefore he said, ye are not al cleane.
8. Thou shalt not wash. The modesty of Peter was hitherto excusable, although it was not cleane without fault: notwithstanding he offendeth now more grieuously, in that he yeeldeth not being reproued. This is a common vice, that stubbernnes commeth vntounto errour. This was a fayre coulour, because his refusall did proceede from reuerence: but because he doth not simply obey the saying, the very desire to maintain Christe his honour, doth loose his grace. Therfore this is the true wisdome of fayth, to allow and reuerently to imbrace that as doone rightly and orderlye, whatsoeuer doth proceede from the Lord. For we cānot otherwise hallow his name: because vnlesse we be perswaded that that is don by good reason, whatsoeuer he doth, our flesh will euer now and then repine, as it is froward, and will not yeelde vntounto … his honour, vnlesse it be constrained. To be briefe, vntill such time as manne do dispoyle himselfe of liberty to iudge in the workes of God, although he endeuoure to honor God himselfe, yet pride shall alwayes lye hid vnderunder colour of humilitie, If I shall not wash thee. This answere which Christe maketh, doth not yet expresse to what end he determined to wash the disciples feete, he teacheth only by a similitude fet from the soule to the body, that he doth no new thing, or which did not agree with his person in washing the disciples feete. In the meane whil he sheweth how foolishly Pet. is wise. The same thing doth befal vsus in like sort, so oftē as the lord shal once begin to striue with vsus. So long as he holdeth his peace, men do think that they do not disagree with him rashly: but hee can do nothing more readily, then with one word refute, what excuses soeuer they pretend. Because Christe is hys Lord and maister, Peter thinketh it an absurd thing, that he shuld wash his feet: but whē as he refuseth this duty, hee refuseth that which is the chiefest thing in his saluation.
This sentence dooth also comprehende a generall doctrine, that wee are all filthy and polluted before God, vntill Christ doe wype away our filthinesse. Now seeing that he challengeth to himselfe alone the office of washing, let eueryevery manne offer his vncleannesse vntounto him to be washed, that he may hauehave a place amongst the chyldren of God. But before wee goe any further, we must marke what this woord wash dooth signifie in this place. There be some that referre it vntounto free forgiuenes of sinnes, othersome which referre it vntounto newnes of lyfe, the third sorte extend it vntounto both, which last I doe willingly admitte. For Christ doth wash vsus when he wypeth away our sinnes with the satisfaction of his sacrifice, that they may not come into Gods iudgemente: hee washeth vsus agayne, when as he abolysheth the wicked and corrupt lustes of our fleshe with his spirite. But beecause it shall appeare shortelye after in the texte, that hee speaketh of the grace of regeneration, I do not flatly think & holde, that he speaketh in this place of the washing of pardon.
9. Lord, not onelyonly my feete. VVhen Peter heard that he was lost, vnlesse he should suffer himselfe to be washed, when as Christ offered to do this thing, this necessity was at length a fitte mistresse to tame him: therefore ceasing any longer to contend, he yeeldeth, but he will bee washed all ouer: and he confesseth indeede that how great soeuer hee was, yet was he wholly polluted naturally with filthines: and that therefore it is as good as nothing, if he be but washed in one part onelyonly. But heere hee erreth lykewise through rashnes, in that he maketh no accounte of that benefitte, which hee hadde alreadye receiued. For hee speaketh as if hee hadde beene indued with no remission of sins as yet, with no sanctification of the spirit. Therefore is he reprehended in this place by Christe for good causes. For hee putteth him in minde of that, which he had giuen him before: although he teacheth all those that bee his vnderunder the personne of one manne, that being mindefull of that grace, which they hauehave receyued, they consider with themselues what they hauehave neede of as yet hereafter.
First of all, he saieth, that the faythfull are cleane all, not that they are so cleane in eueryevery parte, that there is no blot in them any longer: but because they are cleansed in their principall part: to witte, whilest that the kingdome of sinne is taken away, so that the righteousnesse of GOD hath the vpper hande: like as if any manne shoulde saye, that al his bodye is whole, because it is not infected with any vniuersall disease. Therfore it is meete that we testifie by newnesse of life that we are Christ his Disciples, seeing that he affirmeth that he is the authour of puritie in all those that are his.
This other similytude is also applyed vntounto this present matter, least Peter shulde reiect the washinge of his feete as absurd. For as Christ washeth euen from the head to the feete those whom he chuseth to bee his disciples: so the lower part of those men must be daily purged, whom he hath purged. For the children of god are not wholly regenerated the very first day, so that they liue an heauenlye life altogether: but there doe rather remaine in them certeine reliques of the fleshe, against which they stryue during their whole lyfe. Therefore all the affections and cares, which are worldly, are called the feete metaphorycallye.
For if the spirite did possesse all partes of vsus, wee shoulde hauehave nothing to doe any longer with the filthinesse of the worlde. And nowe in what part soeuer we are carnall, so farre are we vncleane by creeping vponupon the grounde, or at least by treading in the myre. So that Christe doth alwayes find some thing to purge in vsus. Furthermore, he intreateth not in this place of remission of sinnes, but of the renuing wherby Christ exempteth his quite from the lustes of the flesh by little and little and by continuall succession.
10 And you are cleane. This is as it were the minor proposition in the Sillogisme, whereuppon it followeth that the washing of the feete doth become them properly. Yet there is an exception added, that eueryevery man may examine himselfe, if peraduenture Iudas might bee touched with a desire to repent: although his intent was, betimes to arme the other Disciples, least the crueltie of that haynous fact which should bee reuealed in continent, should trouble them, as if it had been conceiued in an heart endowed with the heauenly grace. Notwithstanding he doth conceale his name of set purpose, least he should shut the gate of repentance against him. But forasmuch as he was desperate, the admonition serued to none other ende, but to augment his fault, as for the disciples it profited them much, because the diuinitie of Christ did more plainely appeare vntounto them thereby: and againe they did perceiue that puritie was a most singuler gift of the spirite.
12 Therefore after that he had washed their feete, and had taken his cloathing again, sitting downe againe, he saith vntounto them, know yee what I hauehave done?
13 You call mee, Master and Lord: and ye say well, for I am.
14 Therefore if I who am your Lord and master hauehave washed your feete: you must also wash one anothers feet.
15 For I hauehave giuen you an example, that as I hauehave done vntounto you, so you may doe also▪
16 Verily, verily I say vntounto you, the seruant is not greater then his master, neyther the Apostle greater then he that sendeth him.
17 If yee know these thinges, happie are yee if ye doe them.
12 Therefore after that. He doth now at length declare to what end Christ did wash his disciples feete. For that which he put in concerning the spiritual washing, was, as it were, a digression from the purpose. Vnlesse Peter had made a stay, Christ had spoken nothing concerning that matter. Therefore he doth now render a reason why he did this: to wit, that he who was ye Lord and Master of all, had giuen an example which all the godly must follow: least any man should grudge to abase hymselfe to doe any maner of dutie how base and vile soeuer it bee, to his brethren and equals. For hence commeth the contempt of charitie, because whilest eueryevery man maketh more account of himself then is meet, he despiceth al other men almost. Neither was it his intent only to teach modestie: but also to prescribe this rule of louelove, that one doe serue another. For there is no louelove, where there is not mutual bondage in helping the neighbour.
Know yee what I hauehave done? VVee see that Christ kept this thing from his disciples for a smal time, so that when as hee had proued their obedience he reuealed that in due time, whereof it was meete they shoulde be ignorant before. Neither doth he stay nowe vntill such time as they aske him, but he preuenteth them of his owne accord: The same thing shall befall vsus likewise if we suffer our selues to bee led through vnknowen wayes by his hand.
14 If I who am your Lorde and Master. This is an argument drawen from the greater to the lesser. Pride will not suffer vsus to retaine that equalitie amongest our selues which we ought: but Christ who excelleth all, doth abase himselfe, that he may make prowde men ashamed, who forgetting their order and degree, doe exempt them selues from brotherly fellowship. For whom doeth mortall man thinke himselfe to be, if he refuse to beare the burden of his brethren, to apply himselfe to the conditions of other men? Finally, to doe those dueties wherein the vnitie of the Church is contained. The summe is this, that that man doth take too much vponupon him, who doth not thinke that he is conuersaunt amongest his weake brethren vponupon that condition, that hee may submit himselfe meekely and gently vntounto those offices whiche seeme to be vncomely and filthie. VVe must also note that Christ telleth them that he had giuen them an example. Neither must we make all his facts examples in generall, that we may follow them. The Papists do boast that they doe keepe the fast of Lent imitating therein the example of Christ. But we must first mark whether he did this to the end his disciples should frame themselues to doe the like or no. VVe reade of no such thing, wherfore it is no lesse peruers emulation then if they did assay to flie into heauen.
Moreouer, whereas they ought to hauehave followed Christ, they became Apes rather then followers. They ordeine eueryevery yere a publike washing of the feete as it were vponupon a stage: so that they thinke that they hauehave fulfilled the bare and vaine ceremonie excellently: when they hauehave done this they suffer themselues freely to contemne their brethren. And not that onelyonly, but after that they hauehave washed twelue mens feete, they pull in peeces all Christes members cruelly, and so consequently do euen spit in Christ his face. VVherefore that comicall pompe is nothing els but a meere and filthie mocking of Christ. Neither doth Christ in this place commende vntounto vsus a yeerely ryte: but hee commaundeth vsus to bee readie duringe our whole life to washe the feete of our brethren.
16 Verily, verily I say vntounto you. These are prouerbiall sentences the vse whereof reacheth farther: which notwithstanding are to bee applyed vntounto this present circumstaunce. VVherefore they are deceiued in my iudgement which take them generally, as if Christe did in this place exhort his disciples to beare the crosse: for this is true that he vsed them for his purpose. Hee addeth afterwarde, that, they are blessed if they know them and doe them. For that doth not deserue to bee called true knowledge which doth not bring the faithfull so far, that they may become like to their head. It is rather a vaine imagination, whilest that we beholde Christe, and those thinges which are Christes without vsus. Gather hence that vntill suche time as a man shall learne to submit himselfe vntounto his brethren, he knoweth not whether Christ be his master or no. And forasmuch as no man doth submit himselfe vntounto his brethren in all respects, and many men doe also exercise themselues sleightly and coldly in the duties of louelove, it appeareth heereby how farre we are as yet frō the full light of faith.
18 I speake not of you all: I knowe whome I hauehave chosen: but that the Scripture may bee fulfilled, hee that eateth bread with mee, hath lifted vppe his heele agaynste mee▪
19 Now I tell you before it be doone, that when it is done, you may beleeue, that I am.
20 Verily, verily I say vntounto you, he that receiueth if I shal send any, he receiueth me… and he that receiueth me, receiueth him that sent mee.
18 I speake not of you all. Hee giueth them to vnderstand againe, that there is one amongest the Disciples who is nothing lesse in very deede then a Disciple, and this doth he partly for Iudas his sake, to the ende he may make him the more inexcusable: partly because of the rest of the companie, least Iudas his fall doe subuert any of them. Neither doeth he only encourage them, to stand neuerthelesse in their calling, though Iudas doe fall: but because the felicitie whereof he make mention is not common to all men, hee teacheth that it is so much the more earnestly to be desired, and that we must so much the more constantly abide therin.
Nowe hee attributeth this thing to their election, in that they shall stand. For as mans power is fraile, it should yeeld at eueryevery blast, and should fall with eueryevery vehement motion, vnlesse the Lorde did vphold it with his hand: and because he gouerneth those whom he hath chosen, what engines soeuer Satan doth erect against them, yet shall he not preuaile, but they shall perseuere firme and constant euen vntil the end. Neither doth he only affirm that they must confesse, yt they receiue perseuerance frō their electiō, but also the beginning of godlines. How cōmeth it to passe that one man doth, more addict himselfe vntounto the worde of God then another? euen because he is elected. Againe, how commeth it to passe that the same man goeth forwarde in the right course of godly life, saue only because Gods purpose is stable, and that he will finishe the worke which he hath begunne with his …ande? Finally, this is the fountaine of the difference betweene the children of God and the vnbeleeuers, that the former sort are drawen vntounto saluation by the spirit of adoption, the other are carried headlong into destruction by their vnbrideled flesh. Otherwise Christ might hauehave saide, I knowe what euerie one of you will be. And to the end they may arrogate nothing to themselues, but may rather acknowledge that they differ from Iudas by grace only, and not by their owne power, he setteth before them free election, that in it they may be grounded. VVherefore let vsus learne, that all the partes of our saluation doe depend thereupon. And whereas hee reckoneth Iudas in another place amongest the elect, it is another manner of speech, & not contrary. For he speaketh in that place of the temporall election, whereby God appointeth vsus vntounto some certaine kind of work: as Saul who was elected to bee a king, yet was he a reprobate.
But Christ intreateth now of the eternall election, wherby we are made the children of God, & wherby God hath predestinated vsus vntounto life, before the worlde was made. God doth sometimes adorne the reprobate with ye gifts of the spirit, that they may execute that function whereunto they are called. So princely vertues do appear for a time in Saul, so Iudas did excel in such notable gifts, as were meet for an Apostle of Christ. But y• sanctificatiō of the spirit which ye Lord doth vouchsafe to bestow vponupon none saue only his children, is farre vnlike to these. For he renueth them in minde and heart, to the ende they may bee holy and without blame in his sight. Secondly it hath a liuely roote in them, which can neuer be plucked vp, because God doth not repent him selfe of his adoption. In the meane season this remaineth sure and certaine, that it is the gift of Gods election, that whenas we hauehave embraced Christ his doctrine by faith, we doe also followe it in life: and that this is the onelyonly cause of our blessednes, whereby we are distinguished from the reprobate, that they being destitute of the grace of the spirite do wickedly perish: we hauehave Christ to be our keeper, who gouerneth vsus with his hand, & defendeth vsus with his power.
Furthermore, Christ giueth in this place an euident testimonie of his diuinitie. First of al, when he saith that he iudgeth not after the manner of men: secondly, when he maketh himselfe the authour of Election. For this knowledge whereof he speaketh, is proper to God: but this other thing is more effectuall when he testifieth that hee did choose those that were chosen before the creation of the worlde. For this so excellent a token of his diuine power ought to moue vsus more, then if the Scripture should call him God an hundred times.
That the scripture may be fulfilled. It might hauehave seemed to hauehave been an absurd thing, that he that was elected to be of so honourable an order, should not also hauehave beene endowed with true godlinesse. For it was a readie obiection, why Christe had not chosen him whom he meant to make one of his Apostles. Yea, why he made him an Apostle, whom he knew would be such a wicked fellow. Therefore he telleth them that it was meete it should be so, because it was foretolde: or at least that this was no new thing, because Dauid had tryed the same. For some doe thinke that the prophesie whiche is cited, belongeth properly to Christe. Some other doe thinke that it is a plaine comparison, that as Dauid was betrayed by an houshold enemie, and that vniustly: euen so Gods children are subiect to the like estate. As those men think, the sense should bee, whereas one of my disciples i… a wicked traytour and betraier of his master, this is not the first falshood of that sort that hath been in the world: but rather that commeth to passe at this day, whiche the scripture doth testifie was done in times past. But forasmuche as that was shadowed in Dauid, which did appeare more plainely afterwarde in Christ, I doe willingly agree with the former sort, who say that that was properly fulfilled, which Dauid had foretold by the spirite of prophesie. Psal. 41. 10. Othersome think that it is an vnperfect sentence wherein the principall verbe must be vnderstood. But if you reade it in one texte, that the scripture may be fulfilled, Hee that eateth bread with mee, hee lifteth vp his heele against mee, there shalbe nothing wanting.
Furthermore, to lift vp the heele doth signifie metaphorically, to set vponupon any man craftily vnderunder pretence of friendship, that he may be oppressed at vnawares.
Now we must suffer that thing patiētly also who are Christs members, which Christ who is our head and patterne hath suffered. And truly this hath been an ordinarie thing almost in all ages in the Church, that it hath no greater and more deadly enemies, then those that be of the housholde of the Churche. VVherefore least suche crueltie doe trouble the faithfull: let them accustome themselues betimes to suffer traytours.
19 Now I tell you of it. He telleth his Disciples in this sentence, that they hauehave so small cause to faint, because there is one reprobate gone out from amongest them, that their faith ought the better to be confirmed. For vnlesse we should see that in the Church with our eyes, which was fortetold concerning her troubles and combates, wee shoulde for good causes doubt where the prophesies were become. But when as ye truth of the scripture agreeth with our experience, then doe we the better perceiue that god careth for vsus, & that we are gouerned by his prouidence. In these wordes, that you may beleeue that I am, he giueth thē & vsus to vnderstand that he was that Messias, which was promised. Not that the treason which Iudas wrought did beginne to bring the Disciples vntounto faith: but because their faith was the more encreased, whenas they came vntounto the experience of those things, which they had heard before out of the mouth of Christ. And now there may be a double sense and meaning in these words: so that he may say that they should beleeue when the thing was come to passe, because he knew al thinges, or that hee wanted nothing of all those things which the scripture doth testifie concerning Christ. But because they doe both agree reasonable wel with the wordes: the readers may for me choose whether they will,
20 Verily, verily I say vntounto you. There is either a new speech set downe in this place, whiche is vnperfect: or els Christe preuenteth an offence, which was about to arise by reason of the wicked fact of Iudas, For the Euangelistes doe not alwayes knit togeather the whole Sermons of Christ, but doe sometimes gather together diuers sentences briefly: although it is more likely that Christ meant to cure and preuent the offence. It appeareth too plainly how apt wee are to receiue woundes by euill examples: wherby it commeth to passe that the falling away of one man doth wound two hundreth more to extinguish their faith: but the constancie of tenne or twentie godly men can scarse edifie one. Therefore seeing that Christ did set such a monster before their eyes, it was necessary for him to reach out his hand vntounto the disciples least beeing stroken with this noueltie, they should goe backwarde. Neither had hee respect vntounto thē only, but he prouided for those that should come after them also. For otherwise the remembraunce of Iudas might hurt vsus much at this day. For whenas the Diuell cannot estrange vsus frō Christ, by causing vsus to hate his doctrine, he maketh vsus either weary of it, or els causeth vsus to contemne it because of the ministers. But this admonition of Christ doth shew that it is an vniust thing, that the vngodlinesse of certaine which behaue themselues wickedly and vngodlily in theyr office, should any whit empayre the Apostolicall dignitie. The reason is because we must hauehave respect vntounto God the author of the ministerie: in whom we shall finde nothing that is worthie of contempt: and secondly Christ himselfe, who is appointed of the father to be the onelyonly teacher, speaketh by his Apostles. Therfore whosoeuer doth not vouchsafe to receiue the ministers of the Gospell, he reiecteth Christ in them, and God in Christ. Foolish are the Papists and absurd, whilest that they wrest this title and commendation to establish their tyrannie. For first of al they adorne themselues with other mens & begged feathers, wheras they are nothing like to Christ his Apostles: secondly, although we graunt them to be Apostles, Christ meant nothing lesse in this place, thē to giuegive his right vntounto men. For what other thing is it to receiue those whom Christ sendeth, but to giuegive them place, that they may fulfill the function which is enioyned them.
21 VVhen Iesus had said thus, he was troubled in the spirit, and said, verily, verily I say vntounto you, that one of you shall betray mee.
22 Then the Disciples looked one vppon another, doubting of whome hee dyd speake.
23 Furthermore, one of Iesus his Disciples, whome Iesus loued leaned vppon his breast.
24 Therefore Simon Peter beckoned vntounto him that hee should aske who it was, of whom hee spake?
25 Therefore when he leaned vponupon Iesus his breast, he saith vntounto him, Lorde, who is it?
26 Iesus answered, he it is to whom I shall giuegive this soppe after that I hauehave dipped it. And when hee had dipped the soppe, hee giueth it to Iudas the sonne of Simon Iscariot.
27 And after the soppe Satan entred into him. Therefore Iesus saith vntounto him, that which thou doest, doe quickly.
28 But none of these that sate at meate knew why he said this vntounto him.
29 For some thought, because Iudas had the bagge, that Iesus said vntounto him, buy those thinges whereof we hauehave neede against the holy day: or that he should giuegive somewhat to the poore.
21 And when Iesus had said thus. The more holy the Apostolicall office is, and the more excellent it is, the more filthie and detestable was the treason of Iudas. Therefore such and so horrible a monster did make Christ himselfe afraide, when as he sawe that holy order, wherein the maiestie of God ought to hauehave shined, polluted with the incredible wickednesse of one man. To the same ende tendeth that whiche the Euangelist addeth afterwarde, that hee testified: to wit, because it was a more monstrous thing, then that it could hauehave been beleeued beeing but simply vttered. He saith that Christ was troubled in the spirite, to the end we may know that hee shewed some token of a troubled man, not only in countenance and wordes, but that he was altogether so affected in minde. The spirite is taken for the minde or soule. Neither am I of some mens opinion who expound this, that Christ was moued as it were with some violent motion of the spirite, so that he brake foorth into these wordes. I confesse in deede that the spirite did gouerne all Christes affections: but the Euangelist his meaning is otherwise, that this passion was from within and not feigned. It is very requisite that wee know this: because his zeale is set before, vsus to the end we may follow the same, that wee may be horriblie afraide of those monsters, which doe ouerthrowe the holy order of God and the Church.
22 Therefore they looked one vponupon another. Those who know nothing by themselues, are made to doubt, with that saying of Christe: only Iudas was so amazed in his wickednesse. that he is not touched. The disciples made so great account of Christe, that they were certainely persuaded that he spake nothing vnaduisedly: but Satā had quite pluckt out of the hearte of Iudas all reuerence, so that hee was harder then a stonie rock to beate backe all admonitions. And although Christe seemeth to deale somwhat vncourteously in that he vexeth the innocent for a season, yet because this doubtfulnesse was profitable for them, Christ did them no iniurie. For it is expedient that euen the children of God be vexed, when as they heare the iudgement of the wicked, to the ende they may examine themselues, and beware of hypocrisie: for there is an occasion giuen them thereby to examine themselues and their life. This place teacheth, that the wicked must be so touched sometimes, that wee doe not by and by poynt them out with the finger, vntill such time as God doth bring them to the light by his hand. For there are sometimes secrete diseases in the Church, which we may not hide. In the meane season, the wickednesse of those men is not so rype that it may be discouered, therfore we must keepe this meane then.
23 VVhom Iesus loued. The particular louelove wherewith Christe loued Iohn, doth manifestly testifie, that it is not alwayes repunaunt vntounto louelove, if we louelove some more then othersome: but in this consisteth the whole, that our louelove hauehave respect vntounto God, and that the more eueryevery man excelleth in the giftes of God, wee louelove him so muche the more. Christ dyd neuer misse this marke, no not the least iote. But it fareth farre otherwise with vsus: for (such is the vanitie of our nature) there bee few which draw nigher vntounto God by louing men. But the louelove of men shall neuer be wel framed amongest themselues, vnlesse it be referred vntounto God. VVhereas Iohn saith, that hee leaned vppon Iesus his breast, that might seeme an vndecent thing at this day: but suche was the maner of sitting at meate at that time. For they sate not at a Table as we doe, but hauing put off their shoes, and leaning vponupon coushins, they sate halfe vpright in beds.
26 To whom I shall giuegive a sop. If any man demaund, to what end it serued by reaching a sop to poynt out the traytor, seeing that Christ might hauehave named him openly it hee woulde hauehave had him knowen: I aunswere, that it was such a token, as that Iudas was but made knowen to one by it, and was not by and by so bewrayed that they myghte all see and knowe hym. It was also verye profitable that Iohn shoulde knowe this to the ende hee mighte afterwarde reueale it vntounto others in his time. Christe did deferre to make Iudas knowen, to the end we may the more easily suffer hypocrites, vntill they he brought to light.
VVe see that Iudas was yet condemned by the mouth of the iudge, as he sate amongest others. Their condition is neuer a whit the better who hauehave a place amongst the children of God.
27 Satan entred into him. Seeing that it is certaine that Iudas conceiued so great a wickednesse only through the persuasion of Satan, why is it said that Satā entred now first of al into him, who did alredy reigne in his heart? As they are oftentimes said to beleeue, who are more confirmed in the faith which they had long agoe, and so that addition of faith is called faith: so now when as Iudas is wholy addicted vntounto Satan, so that he is by furious force caried vntounto the very exreamest things, Satan is said to hauehave entred into him. For, as the saints goe forwarde by degrees, and inasmuch as they are oftentimes encreased with new gifts, they are saide to be filled with the holy Ghost: so for asmuche as the wicked doe prouoke Gods wrath against them with their vnthankfulnesse: the Lorde doth giuegive them ouer to be Satan his bondslaues, being dispoyled of his spirite, of all light of reason, and consequently of all humane sense and fealing. This is the horrible vengeance of God, when as men are giuen vp into a reprobate sense, that they differ almost nothing from bruite beastes: yea they runne headlong into wickednesse, which the very beastes abhorre. Therefore we must walke carefully in the feare of the Lord, least that if we ouercome his goodnesse with our wickednesse, he deliuer vsus vp at length to the lust and will of Satan. But the sop which Christ reached made no place for Satan: but rather when Iudas had receiued the sop, he gaue himselfe wholy to Satan. This was the occasion but not the cause. Furthermore, so great mercifulnesse of Christ ought to hauehave softned euen a breast of Iron: but his desperate and vncurable obstinacie deserueth this now, that God shoulde in his iust iudgement make his heart more harde by Satan. So whylest that wee heape coales of fire vppon our enemies heades by doing well vntounto them, if they be altogether vncurable, they sinke deeper into destruction. Neither ought our well doing to bee blamed for this, seeing that their heartes ought to hauehave been enflamed thereby to louelove vsus. Augustine thought, but vntruly, that that soppe was the sacrament of the bodye of Christe, forasmuch as it was reached without the action of the supper. And those men dote too foolishly, who thinke that the Diuell entred into Iudas essentially (as they say). For the Euangelist speaketh only of his force and efficacie. By this example are we taught how fearefull a punishment is prepared for al those, who profane Gods benefits with their abuse.
That which thou doest doe quickly. Christ doth not so exhort Iudas, that he may be thought to enforce him: it is rather a voyce of one that detesteth a thing. He had endeuoured hytherto to call him backe diuers wayes: but all in vaine: he speaketh now as vntounto a man past al hope, perish seeing that thou art determined to perish. And therein doth hee play the part of a iudge, who adiudgeth those vntounto death, not whom he desireth to hauehave cast away, but who hauehave cast away themselues through their owne fault. To be briefe, Christ causeth not Iudas to perishe whether he will or no, but hee affirmeth that he is such a one as he was before.
28 None of those that sate at meate. Either Iohn had tolde none as yet, what he had heard of Christ, or els they were so striken yt they were not wel in their wits: yea, it is to be thought that Iohn himself was in a great quandary. And that which happened then doth oftentimes happen in the Church, that fewe of the faithfull can descerne hypocrites, whom the Lord doth manifestly condemne.
29 That hee should giuegive somewhat to the poore. It appeareth sufficiently by other places, how poore Christe was: yet hee gaue somewhat of that little which he had, vntounto the poore, to the end he might prescribe vntounto vsus a rule. For the Apostles woulde not otherwise hauehave gessed that he spake of the poore, vnlesse hee had beene accustomed to helpe the poore.
30 Therefore when hee hadde taken the soppe, hee went out by and by, and it was night.
31 VVhen he was gone out, Iesus saith, now is the sonne of man glorified, and God is glorified in him.
32 If God be glorified in him, God shall also glorifie him in himself, & shal straightway glorifie him.
33 Little children, I am with you yet a little while: yee shall seeke me, and as I hauehave said vntounto the Iewes, that whither I goe, you cannot come: I doe also say vntounto you now.
34 A new commandement giuegive I vntounto you, that yee louelove one another, as I hauehave loued you, that you doe also louelove one another.
35 By this shall all men knowe, that you are my Disciples, if you shall louelove one another.
31 Now is the sonne of man glorified. The last houre was at hand. Christ knewe well how weake the courages of his disciples were, hee meant therefore to vnderproppe them least they shoulde altogeather be discouraged. The onelyonly remembraunce of the crosse of Christ causeth vsus to tremble at this day, vnlesse this comfort doth by and by meete vsus that the very conquerour of Satan, sinne, and death did triumph vponupon the crosse. Therefore what might hauehave befallen the Disciples, when as they should immediately see their Lord carryed to the crosse, loaden with all manner of reproches? might not so sorrowfull & vncomely a spectacle hauehave ouerwhelmed them an hundred times? VVherefore Christ preuenteth this danger, and calleth them backe from beholding his death outwardly vntounto the spirituall fruit. Therefore howsoeuer ignominie do appeare in the crosse, which might of it selfe confounde the faithfull, yet Christ doth testifie that the same crosse is vntounto him glorious. The member which ensueth next, And God is glorified in him, is added in steede of a confirmation. For that was a strange thing amongest the common sorte, that the sonne of man should be glorified by a death amongest men reprochfull, before God accursed. Therefore he sheweth how he wil purchase to himselfe glory by such a death: namely, because hee gloryfieth God the father. For the vncomparable goodnesse of God appeared vntounto all the whole worlde vponupon the crosse of Christe, as vppon a most gorgeous Theatre. The glory of God shineth eueryevery where in all his creatures, but it was neuer more excellent and euident any where then vponupon the crosse, whereupon was made a wonderfull chaunge of things, the damnation of all men was shewed, sinne was abolished, saluation was giuen vntounto men: and finally all the whole worlde being repayred, all thinges were brought into order. Although this worde (in) is oftentimes taken for the Hebrewe beth, and then it signifieth as muche as by: yet had I rather translate it simplie, that God was glorified in the sonne of man, because the speech seemed to be more Emphaticall & fuller of force. VVhen he saith, And God is glorified, this coniunction copulatiue (and) muste bee resolued into the causall in my iudgement.
32 If God bee glorified. Christ gathereth that he shal triumph gloriously because of his death, wherin this is his only purpose, to glorifie his father. For the father did not so seeke his owne glory by the death of his sonne, but that he made him partaker of the same glory. Therefore he promiseth that it shall shortly come to passe, that when as that ignominy shall bee done away which he should suffer for a short time, there shall great honour appeare in his death: which thing was also fulfilled. For the death vppon the crosse is so farre from darkening the dignitie of Christ, that it doth most of all appeare there: for asmuch as his incredible louelove towarde mankinde, his infinite righteousnesse in making satisfaction for sinne, and pacifying Gods wrath, his wonderfull power in ouercomming death, subduing Satan: and finally, in setting open the heauens, did there shewe foorth their perfect brightnesse. Nowe this doctrine is also extended vntounto vsus all: because although all the whole world do conspire together to defame vsus, yet if wee shall endeuour to seek Gods glory sincerely & from our hart, we need not doubt but that he will glorifie vsus againe. Christe augmenteth their comfort by the shortnesse of the time, when as he promiseth that it shall bee straightway. Furthermore, although this glory began at the day of his resurrection, yet he toucheth heere chiefly the spreading abroade thereof, which followed immediately after, when as raising vp the dead by the power of the Gospell and of his spirit, he created vntounto himselfe a new people. For the proper renowne of Christe his death, is the fruite whiche flowed thence to the saluation of men.
33 Little children, yet a little. Because it could not be but that the departure of their master should make the Disciples sorrowfull, therefore he telleth them in time that he will not bee long with them, and doth also exhort them vntounto pacience: lastly, to the ende hee may take from them the vnseasonable feruentnesse of their desire, he telleth them that they cannot follow him immediately. VVhen as hee calleth them little children, he teacheth by this faire speech, that he did not therfore depart from them, because he careth not for their health and saluation, seeing that he loueth them most tenderly. Hee put vponupon himselfe our fleshe to this ende, that he may be our brother: but there is greater vehemencie of louelove expressed in that other name. In that he saith, that hee repeateth that vntounto them which hee had saide before vntounto the Iewes, before 7. 34. that is true as touching the wordes, but there is a difference in the sense. For he saith that they cannot folow, to the end they may suffer his temporall absence paciently: and he doth as it were bridle them, to the end they may keepe themselues in their standing, vntill they hauehave fulfilled their warfare vponupon earth: therfore he doth not exclude them out of the kingdome of God for euer, as he doth the Iewes: but doeth onelyonly commaund them to wayt paciently vntill he gather them into the kingdom of heauen with him.
34 A new commaundement giuegive I you. Hee addeth an exhortation vntounto the consolation, that they louelove oue another, as if hee should say, whilest that I am absent from you in body, declare by louing one another that you were not taught of mee in vaine: let this be your principall desire, let this be your chief meditation. All men do not agree about this, why hee calleth it a new commaundement. Some men thinke that this is his reason, because seeing that that was litterall and externall, whatsoeuer was appointed in the law in times past concerning louelove, Christe did write it in the heartes of the faithfull by his spirit. So that as they think, that is a newe lawe, whiche hee publisheth after a newe manner, that it may hauehave full force. But in my iudgement that is too farre set, & too farre from Christ his meaning. Some doe thinke that it is therefore called a newe commaundement, because although the law doth call vsus backe vntounto louelove, yet because it is intangled with many ceremonies and appurtenances, the doctrine of louelove doth not so plainely appeare there: and on the contrary that louelove is perfectly set downe in the gospel without any shadowes. Therefore as I doe not altogether reiect this interpretation, so I thinke that Christ spake more simplie. For wee knowe that lawes are more diligently kept at the first, & that by little & little they slip out of mans memory, vntil at length they be growē out of vse. Therefore to the ende Christe may the more deepely imprint the doctrine of louelove in the mindes of his, hee commendeth the same for the newnesse, as if hee should say, I wyll hauehave you to remember this commaundement continually, as if it were a lawe newly giuen. To bee briefe, we see that Christes drift in this place, was, to exhort his vntounto louelove, to the ende they myght neuer suffer them selues to bee ledde away frō the studie therof, or that doctrine to slip out of theyr minds.
Furthermore, we learne by dayly experience, how necessary this admonition was. Because it is an hard matter to retaine louelove, men doe inuent vntounto themselues newe wayes to worship God, setting apart this, & Satan putteth many thinges into their heades wherein they may occupie themselues. So that it commeth to passe that by doing thinges in vaine, they endeuour to mocke God, and deceiue themselues. Therefore this title of newnes may stirre vsus vp oftentimes to embrace louelove. In the meane season let vsus knowe that it is called new, not because it began to please God nowe first of all, seeing that it is called elswhere the fulfilling of the law.
That you louelove one another. LoueLove is also extended euen vntounto strangers: because we are al of one flesh, & are al created after the image of God. But because the image of God shineth more clearely in the regenerate, it is meete that the bande of louelove bee stronger amongest Christ his Disciples. LoueLove seeketh a cause in God, shee hath her roote thence, and thither is it referred, so that the more it knoweth eueryevery man to bee the childe of God, the more willingly and earnestly doth it imbrace him. Againe, there cannot be any mutuall affection of louelove, saue only in those that are gouerned with the same spirit. Therfore Christ toucheth y• first degree of louelove in this place: but againe we must mark, that as the goodnes of god doth extend & spread abroad it selfe vntounto & throughout the whole worlde, euē so we must louelove euē those that bee our enemies. Hee setteth before vsus his own example, as afterward. 15. 12, not that we can ouertake him who is far before vsus: but that at least wee goe forward toward the same marke.
35 By this shall all men know. Christ confirmeth that againe, which hee had said before, that they hauehave not beene taught in his schoole in vain: who shall louelove one another, as if he should say, you your selues shall not only knowe that you are my Disciples, but your profession amongest other men, shall also be proued true. Seeing that Christe distinguisheth those that be his from straungers by this marke, they weary themselues in vaine, who hauing left and forsaken louelove, doe take vponupon them newe and feigned kindes of worshipping: which vanitie raigneth at this day in Poperie. Neither is it superfluous that Christ standeth so much vponupon this point. There is no better agreement betweene the louelove of our selues and of our neighbours, then betweene fire and water. But the louelove of our selues keepeth all our senses so fast tyed, that louelove is quite banished. Neuerthelesse wee thinke that wee doe our duetie in this poynt well and throughly, because Satan hath many sleights and enticements to deceiue vsus with. Therfore whosoeuer he be that is Christs in deede, and desireth to be knowen of God, let him frame and direct all his life to louelove his brethren, and let him continually styrre vp himself vntounto this.
36 Simon Peter saith vntounto him, Lorde whither goest thou? Iesus answered him, whither I goe thou canst not follow me nowe but thou shalt follow me afterward.
37 Peter saith vntounto him, Lorde, why can I not follow thee now? I will lay downe my life for thee.
38 Iesus answered him, wilt thou lay downe thy life for mee? verily I say vntounto thee, the cocke shall not crow, vntill thou hauehave denied me thrise.
36 Lord whither goest thou? This question dependeth vppon that saying of Christe, As I hauehave said vntounto the Iewes, &c. By this it appeareth how ignoraunt Peter was, who hauing been so oftentimes told of Christ his departure, is troubled in like sort as if he had heard some strange thing. Although we be too like to him in that point. For wee heare daylie out of Christes mouth, what thinges soeuer are fit and necessary to bee knowen vntounto the vse of life: when we come to the matter, wee are striken like nouices vntounto whom nothing was euer said. Again, Peter declareth that he is too desirous of Christes carnall presence. For he counteth it an absurd thing that he should stay behinde when Christe went vntounto some other place.
VVhither I goe. Christe brideleth in these wordes the immoderate desire of Peter: And hee speaketh precisely and sharpely as becommeth a master: yet doth he tamper anon the sharpnesse of the saying. Hee teacheth that this shall be but for a time that he shall bee separated from his: and in this place are we taught to make our desires subiect vntounto god, that they passe not their boundes: and if they doe at any time leape ouer, let vsus at least suffer them to be brought backe with this bridle. And least we be discouraged, let that consolation whiche is added immediately helpe vsus when as Christe promiseth that it shall once come to passe that wee shall bee gathered vntounto hym. For his meanynge is, that PETER is not yet rype enoughe to beare the Crosse, but that he is as yet like corne in the blade: yet must he be formed and strengthened in tract of time that he may follow. VVherefore we must pray God that hee will encrease that in vsus dayly, which he hath begunne in vsus. And in the meane while we must creepe, vntill we shal be better able to runne.
Now as Christe beareth with vsus whilest we are as yet soft and tender: so let vsus learne not to cast away our weake brethren, who are as yet farre from the marke. It is to be desired that all men may run, with great feruentnesse, and all men must be encouraged likewise: but if any goe slowly, so they hold way, we must hope well.
37 VVhy cannot I follow thee now? Peter declareth in these words, that he tooke Christ his answere heauenly. Hee perceiueth that he was admonished of his owne infirmitie, whereby he gathereth, that his owne vice hindered him, that hee cannot follow Christ forthwith: yet hee is not persuaded of this. For men are puffed vp by nature with a confidence and trust which they repose in their owne vertue and power. Therefore these wordes of Peter declare what opinion we hauehave naturally of our selues: to wit, that we attribute more then wee ought vntounto our owne strength. Hereby it commeth to passe, that they dare take in hande any thing without crauing Gods ayd, who notwithstanding are able to doe nothing of themselues.
38 VVilt thou lay downe thy life for my sake. Christ would not contende with Peter, but woulde hauehave him to waxe wise through his owne experience, like fooles who are neuer wise vntill they hauehave caught harme. Peter promiseth inuincible constancie, Matth. 26. 33. 34. 35. and speaketh according to the sincere meaning of his minde: but confidence is full of rashnesse, because it considereth not what is graunted vntounto it. And because the example appertaineth vntounto vsus, let eueryevery man learn to examine his wants, & imperfections least he be puffed vp with vaine confidence. VVe cannot be too much perswaded of the grace of God, but the carelesse presumption of the flesh is reprehended in this place, seeing that faith doth rather beget feare and carefulnes.
The cocke shall not crow. Because boldnesse and rashnesse doe proceede frō the not knowing of our selues, Peter is reproued, because he is a stout souldier without the battaile where there is no daunger: because hauing not tryed his strength as yet, he thinketh that he is able to do somthing. He was punished for his arrogancie, as he deserued: let vsus (mistrusting our owne strength) learne to flie vntounto the Lorde betimes, that hee may vnderproppe vsus with his power.