Exposition of John, Chapter 13 · Verse 2 – Verse 3
Verſe 2. And ſupper being ended (the devill having now put into the heart of Judas Iſcariot Simons ſonne to betray him)?
3. Jeſus knowing that the Father had given all things into his hand, and that he was come from God, and went to God:
4. He riſeth from Supper,—
In the firſt of theſe verſes, the circumſtance of time, wherein Chriſt did theſe things that follow, is more exactly noted, that it was after ſupper; Unto which is ſubjoyned a ſecond conſideration leading him to the following practice; Namely, That Satan had now prevailed with Judas to betray his Maſter; which as it holds out a ground why our milde Lord, who hitherto had borne with Judas naughtineſſe, and pointed at it only in general, is now preſſed to diſcover him more particularly, ver. 21. ſince it concerned him in his glory to foretell it before the hand: So, more eſpecially, it is a ground of his waſhing their feet, and of his following ſweet and uſeful doctrine. For knowing his time to be now ſhort, and that this night Judas would betray him; He doth buſily beſtir himſelfe, to pour out his heart in his diſciples boſome, and will let no minute of time ſlip, but in that one night did fully diſcover his heart unto them, and give an ample proofe of that love mentioned, ver. 1. In the other verſe is ſubjoyned a third conſideration moving him to this practice, Namely, That notwithſtanding Judas treachery, and his approaching ſufferings, yet he knew his own excellency and greatneſſe, that all power and authority is committed to him, and that as he came from God by his incarnation, ſo he was but returning to God by the chariot of his ſufferings. Which as it points out his admirable condeſcendence, that in the midſt of ſuch thoughts, he will ſtoop to ſo baſe an employment; So it contains a ſweet ground of his following practice, in that, however his hazard was neare, yet ſeeing through all theſe clouds, he is at leiſure to minde and promove his diſciples good, who would be in greater need through his ſuffering and removal from them.
For further clearing of ver. 2. Conſider, 1. Whereas it is ſaid, that ſupper being ended, he did this, and yet ver. 12. he ſate down again after waſhing, and ver. 26. meat is before him, of which he diſtributes to Judas; we are to conſider, that the words may very well be rendred, not only ſupper being ended, but while the ſupper was, or, while it was ſupper intimating that he did what followeth in the time of the ſupper, and did interrupt it for a time, for that end. However, it ſufficeth us to know that the Paſſeover was eaten before he aroſe, and that which he ſate down to again, was a ſecond ſervice, or common ſupper ſubjoyned to it, during which he inſtituted the Sacrament of the Supper. Conſider, 2. It is a greater difficultie to clear how Chriſt ſhould e…t the Paſſeover this night, and yet it ſhould ſeem the Jewes did not eat it till the night following, Joh. 18.28. They who aſſert that Chriſt did anticipate the time, and eat it a day ſooner then was appointed, that ſo he, who was our true Paſſeover, might ſuffer on that day, whereon God appointed the Paſſeover to be killed and eaten; They, I ſay, ſeem not to remember that Chriſt was a fulfiller of all righteouſneſſe: Nor was there any ſuch prediction of Chriſts ſuffering on that day, as ſhould neceſſitate him to tranſgreſſe a poſitive precept. Nor do they ſufficiently clear the difficulty, who aſſert, that the Jewes did eat the Paſſeover the ſame night with Chriſt, being the fourteenth day of the monethmonth; and that what is ſaid, Joh. 18.28. of the Jewes keeping themſelves undefiled, that they might eat the Paſſeover, is not to be underſtood of the Paſchal lamb, but of the peace-offerings on the firſt day of the feaſt of unleavened bread, whereof the ſacrificers had a ſhare to feaſt on For it will not be cleared from Scripture, that to eat the paſſeover, is ſpoken of any other thing then of the very Paſchal lamb. Beſide Joh. 19.14. the day whereon Chriſt ſuffered, is called the preparation of the paſſeover, and ver. 31. the ſabbath day thereafter is called an high day, which importeth more, as we ſhall heare. 1. Therefore, for clearing the difficulty, it is to be conceived, that the Jewes by an ancient tradition (received, as is ſuppoſed in Babel) when ever any extraordinary ſolemnity fell on the day immediately preceding an ordinary Sabbath, they uſed to tranſlate the feſtivity to the Sabbath following, leſt there ſhould be two dayes concurring wherein they might not work. And ſo here the firſt day of the feaſt of the Paſſeover, or unleavened bread, (which, with the laſt of the ſeven dayes of the feaſt, was an holy convocation, Num. 28.16, 17, 18, 25.) falling according to the appointment of the Law, upon the day immediately preceding the Sabbath, they deferred not only the following feaſt, but even the eating of the Paſſeover till the evening of the fifteenth day of the monethmonth, which ſhould have been the firſt day of the feaſt, (as ſeemeth to be clear from Joh. 18.28. and 19.14.) and the leaſt it ſelfe, they conjoyned with the ordinary Sabbath following for which cauſe it is called an …igh day, Joh. 19.31. becauſe of the conjunction of two feſtivities. For the mid-dayes of the feaſt of unleavened bread, betwixt the firſt and the laſt, were not ſo ſolemnly obſerved, as to give ſuch a denomination to this Sabbath. Now Chriſt, not heeding their Traditions, did punctually obſerve the day inſtitute by God, not ſo much out of neceſſity, becauſe he had no longer time to live (for he might have prorogate his ſufferings) as to ſhew how cloſly we ought to cleave to a rule in the matter of inſtitute worſhip, and how dangerous it is to deviate, let the alteration have never ſo many fair pretences for it. And whereas it may be objection, that this differing from the common practice would have been full of hazard to Chriſt, and matter of accuſation againſt him, which yet they never produce: It is to be conceived (for anſwer) not only that Chriſt did not ſtand on hazard who was now going to lay down his life, but further alſo, that this matter being private amongſt his diſciples and the Maſter of the houſe, (who it ſeems was a ſecret friend) could not ſo eaſily come to their knowledge: Or, rather, (ſeeing Judas, when he went to the high Prieſts, might eaſily have told it, if he had not been reſtrained) that the Jewes did ſo obſerve this Tradition, as yet in theſe troublous times, any who pleaſed to ſubmit to the inſtitute rule, did follow it. Conſider, 3. While it is ſaid, that the devil had now put it into the heart of Judas, to betray him, the meaning is not, that either Satan only now began to tempt him to it, or that the matter was now perfected; For it is clear from Matth. 26.6.—16. that upon occaſion of the loſſe of the ointment, of which we heard, Chap. 12, 3, 4, &c. he had made a bargain with the chief Prieſts about this matter, and from ver. 27, 30. of this chapter it is clear, that after this he was wholly given up to Satan, not only to project and capitulate about this buſineſſe, but to put it ſpeedily in execution. So the meaning is, that Chriſt took notice at this time, that Judas was lately prompted by Satan to go and capitulate about the betraying of him, as a reaſon why he would now be buſie with his diſciples; And ſo the words will read, that already (before this ſupper) the devil had put it in his heart. To which may be added further, that through his abuſe of the Sacrament of the Paſſeover, the devil got more footing, to confirme him in this wicked reſolution.
From v. 2. thus cleared, Learn, 1. Such as do ſeriouſly minde their duty, and conſider the ſhort time they may have for it, will diligently emprove every moment of opportunity; for, ſupper being ended, (or in the time of the ſupper) Chriſt falls to work, and will not let that moment of time betwixt the paſchal ſupper, and the reſt of that meal, and his inſtituting of the Sacrament, paſſe away without ſome uſeful inſtruction to his diſciples. 2. Such as conſcientiouſly employ their time, may in a ſhort minute thereof, (which being idly ſpent, would ſeem nothing) do much good in their ſtation; for, in a part of that night, after ſupper was ended, Chriſt not only taught his diſciples by waſhing of their feet, but did deliver the ſweet doctrine, and put up the ſolemn prayer that followes. 3. As at all times, ſo eſpecially before and after the participation of the Sacrament, men ought to ſtudy purity, and their obligation thereunto, that they may employ Chriſt to work it in them; for, ſo much doth this circumſtance of time, wherein he waſhed the diſciples feet, import. It was, ſupper being ended, after their eating the paſchal lamb, to teach them their obligation to purity, who were made partakers of ſuch a mercy: And before the Sacrament of the Supper, to teach them preparation. 4. Albeit Chriſt ſeem not alwayes to take notice of mens plots againſt him; yet he hath ſtill an eye upon them, and will give proof that he knowes them, when either he is to diſcover, or prevent, or emprove them: Therefore, albeit John record nothing of Chriſts taking notice of Judas treachery, when he was diſappointed of the ointment, yet here it is remarked that, in due time, uſe is made hereof, to move Chriſt to be diligent in dealing with the diſciples, and to decipher him. 5. As the right uſe of Sacraments, is a ſpecial mean of much good to the godly; ſo Satan never gets greater advantage of wicked men, then after their prophane abuſe of ſuch precious Ordinances: Therefore alſo is it marked, that ſupper being ended, the devil hath now put it in his heart to betray him, or, confirmed him yet more in this wicked reſolution. 6 Albeit mens corruptions be prone to all evil, and Satan have ſome hand in every evil; yet there are ſome ſins that are ſingularly diabolical, and wherein Satan hath a chief hand, as being ſuch as could not be acted by a man in an ordinary courſe of ſinning, unleſſe he were poſſeſſed and acted by Satan in an extraordinary manner; for, this ſin is not ſimply attribute to Judas, but the devil put in the heart of Judas Iſcariot, Simons ſon, to betray him. It was not a ſin of humane infirmity, but a devilliſh ſin ſo to do. Such diabolical ſuggeſtions may be darted into the boſome of believers, and therefore they are warned to quench them, Eph. 6.16. But the wicked do give way to them. 7. The way whereby Satan prevails with wicked men, is, firſt to haunt and peſter their heart with his ſuggeſtions, till they be gained, and then he will eaſily carry them in their practice to act for him; for, thus did he begin here, he put it in the heart of Judas Iſcariot, &c. 8. Albeit the tentation and ſuggeſtion unto evil be from Satan, yet mens corruptions furniſh him matter to work upon, and their dwelling upon wicked thoughts doth furniſh occaſion to him to tempt, and bloweth up the ſpark of his tentation into a flame; for, thus it appears, Satan got into his heart by reaſon of his covetouſneſſe; for, being diſappointed of the price of the ointment, chap. 12.5, 6. he is grieved and vexed at it; and while he is thinking how to make it up ſome other way, Satan darts in this, that he ſhould eſſay the trade of treachery, which preſently kindled, as when fire is put to powder. 9. Whatever be Satans deſigne againſt the man whom he tempts, or againſt the Saints, when he ſtirreth up perſecutors; yet his great deſign is againſt Chriſt himſelf; for, here he put in the heart of Judas to betray him, not ſo much regarding the diſciples, ſo long as he was in the world, to be the Butt of his malice. 10. Satan doth oppoſe himſelf againſt Chriſt and his followers, not only by more immediate tentations, (whereof Chriſt alſo had proof, Mat. 4) or by ſtirring up open perſecutors; But one of his ſpecial engines, is, to employ treacherous friends, to betray him and them; for, this was Satans great work, to get a domeſtick, Judas, to betray him. 11. Satan getting way, may not only prevail with moſt eminent viſible Profeſſours, or ordinary Teachers, but even with ſome among the very Apoſtles, to do a piece of the worſt ſervice that ever was done to Chriſt; for, here he puts in the heart of an Apoſtle, Judas Iſcariot, Simons ſon, (ſo deſcribed, to diſtinguiſh him from another Apoſtle of the ſame name, as chap 6.71.) to betray him. 12. No apprehenſion or thoughts of trouble did alter Chriſts heart toward his people; but the more violent and near the ſtorme was to him, the more diligent was he to lay out himſelf for their good; Therefore is this treachery of Judas marked here, to ſhew that Chriſts thoughts thereof, did but ſtir him up to be more ſedulous in inſtructing them. And if the thoughts of diſtracting trouble could not take him off from his care of them, we have the leſſe cauſe to fear his forgetfulneſſe of us, now when he is above all ſtormes, in his own bleſſed perſon.
From v. 3. Learn, 1. Whatever were the attempts of Satan and his inſtruments againſt Chriſt, and whatever his condeſcendence was, to give way unto them; yet he was truly excellent and great in the midſt of all his condeſcendence and ſufferings; for, even when Judas is conſulting to betray him, it held true that the Father had given all things into his hands, &c. 2. Whatever it pleaſed Chriſt to condeſcend unto, in his voluntary exmanition; yet he needed to be little diſcouraged at the attempts of enemies, or his ſufferings, as knowing his own excellency, even in his greateſt abaſement; for, when Judas is ſeeking to betray him, Jeſus knew, even then, that the Father had given all things into his hands, &c. 3 It is the duty of Saints in the time of their abaſement and trials, not to dwell alwayes on the thoughts of theſe; but to raiſe up their hearts in the conſideration of their eſteem with God through Chriſt, however the world account of them, and of the iſſue of their trials however the world think to cut them off thereby, as the off-ſcouring of the earth; for, herein Chriſt hath caſt them a copy, who while Judas is projecting his ruine, hath his heart fraught with thoughts of his own dominion and glory, and that as he came from God, ſo he went to God, by his ſufferings, 4. Chriſt, as Mediatour, hath a ſoveraignty and power over all things committed to him, for his Churches good: for, the Father hath given all things into his hands &c. See chap. 3.35. Wherein, as we may reade his glory; ſo alſo, 1. That Saints may ſleep ſoundly, having ſuch a friend at the helme of Providence. 2. That however wicked enemies ſeem to rage at their pleaſure againſt Chriſt and his followers; yet they are given alſo into his hands; And, that as he in the midſt of traitours and enemies, was yet in the hands (if not of friends, yet) of ſervants and ſlaves; ſo the moſt pernicious of them are given, through him, to the Church, for her good. 3. That men are but great fools, when, notwithſtanding all their covetouſneſſe, they muſt be content with a few things, and yet all things might be theirs, in a right ſenſe and due order, through him, 1 Tim. 4.8. Matth. 6.33. Rom. 8.32. for all things are his, and theirs in him. 4. That they are no leſſe fools, who make themſelves ſlaves to any thing, whereas in Chriſt they might be Maſters of all things. See 1 Cor. 3.21, 22, 23. Doct. 5. Whatever were mens thoughts of Chriſt, yet he came from God in reſpect of the divine way of his conception, and his Godheads ſtooping to converſe with us in the ſhape of a ſervant; And, he was his Ambaſſadour, ſent to deal with loſt man in his Name; for, he was come from God, yet ſo as he did not leave him. 6. However Chriſt and his ſufferings were looked on by carnal man; yet thereby he returned to God, to be glorified with him as Mediatour, yet ſo as he hath not left his people; for, he went to God. 7. Chriſts thoughts of his excellency will not hinder his condeſcendence to his own; but in his thoughts of greateſt glory, he will evidence greateſt humility; and his knowing of his own excellency makes him fit to minde his people in the midſt of his greateſt ſufferings; for, this purpoſe is premitted to his waſhing their feet, to ſhew, how conſiſtent his thoughts of this are with his lowly ſtooping, (knowing all this, he riſeth from ſupper, &c.) And it is ſubjoyned to Judas treachery, to ſhew how little that would hinder him, who was ſo high, from thinking upon his poor followers. Hereby alſo we are aſſured, that as his thoughts of his glory did not, ſo his poſſeſſion of it doth not hinder him from condeſcending to the neceſſities of his own.
— and laid aſide his garments, and took a towell, and girded himſelf.
5. After that he poureth water into a baſin, and began to waſh the diſciples feet, and to wipe them with the towell wherewith he was girded.
In theſe verſes, the fact it ſelf, of Chriſts waſhing his diſciples feet, is recorded. Wherein appeareth his admirable humilitie and ſelf-denial, in that he layeth his ſtate and his own refreſhment, and riſeth from ſupper while his ſervants ſate ſtill: he layeth aſide his upper garments, (which were looſe) as ſervants uſed to do when they went to work, or, to ſerve their Maſters; he girded himſelf with a towel, both to faſten his other garments upon him, that he might be more fit for the work, and to have it in readineſſe to wipe their feet with it. And having provided and brought the baſin with water, he began to waſh and wipe their feet (which lay out behinde them, as they leaned at table, and) which was a moſt ſervile employment, 1 Sam. 25.41. I ſhall not need here to enquire, whether the Jewes had ſuch a cuſtome as this, to waſh their feet after their eating of the paſchal Lamb, which Chriſt here imitates in ſo ſingular a way, and emproves to ſo notable ſpiritual advantage. Nor ſhall I need here to inſiſt on this practice, which is ſo fully explained afterward. Only, for preſent, Learn, 1. As Chriſt is infinitely glorious and exalted in himſelfe, ſo is he admirably humble and condeſcending to his people; for, our High Lord riſeth from ſupper, &c. and began to waſh his diſciples feet. 2. Chriſts humility will ſtoop to do meaneſt things for his people, were it even to become a ſervant to them; for, he acts all the parts of a mean ſervant here. And he did this, being on earth, to give proof what mean neceſſities of ours he will ſtoop to take notice of, though he be abſent in body. 3. True humility is the compendious way to true honour, and to be leaſt in Chriſts houſe is the way to become greateſt; for, ſo doth he teach us, in that when he is about to go to God, v. 3. he moſt eminently kithes his humility. 4. It is a ſpecial proof of Chriſts love, and of his care of his people in the midſt of his ſufferings and glory, when he teacheth humility and promoves it in them, by his Word, Example, or Diſpenſations; for, herein all the former conſiderations, of his love to them, and his care of them, when he thinks of his ſufferings and glory, did appear, in that he took this pains not only to ſtoop to them, but to caſt them a copy, and give them a leſſon of humilitie.