Exposition of John, Chapter 13 · Verse 7 – Verse 14
Verſe 10. Jeſus ſaith to him, He that is waſhed, needeth not ſave to waſh his feet, but is clean every whit: and ye are clean, but not all.
In this verſe we have Chriſts anſwer to this offer of Peter, wherein he clears what he meant by waſhing their feet only: Namely, not only to teſtifie his humility by ſtooping ſo low, but further, to point out ſomewhat concerning them. And 1. He propounds his minde in general doctrine, wherein the ſimilitude runs thus; That as a man going home from a bath needs not waſh his whole body again, but only his feet, which contract filth by walking, as they uſed in theſe hot countreyes to travel barefooted: So Saints who are already waſhed, by begun renovation and the Juſtification of their perſons, need not ever again waſh, as if every ſpot did alter their ſtate, but ought only to be purging their affections and actions from the reliques of ſin, by getting daily renewed remiſſion, and ſtudying ſanctification daily. In ſaying, he who is waſhed, is clean every whit. He doth not aſſert an abſolute purity in any within time, nor yet is it only his meaning, that he is clean by begun renovation, which is perfect in parts, though not in degrees: But the ſenſe chiefly is, that by Juſtification his perſon is clean, and that the man who, being renewed and juſtified, doth make daily uſe of his priviledge of having acceſſe to the fountain opened up, for daily renewed remiſſion, and waſhing of his foul feet, he is clean every whit in Gods account, nor is there any ſpot in him, for which God will condemn him. 2. Chriſt makes particular application of this doctrine to the diſciples, pronouncing that ſociety clean, though with exception of ſome, (for which a reaſon is after given) and that therefore they needed to waſh no more but their feet. Doct. 1. It is the Will of Chriſt that Saints in their exerciſes, do put a difference betwixt the ſtate of their perſons, and the ſeveral conditions into which they may fall; for, here is a waſhed and clean man, who yet hath feet to be waſhed. 2. No man can be in an acceptable ſtate, but he to whom it is gifted by Chriſt, and communicate through his blood and ſpirit; for, he is waſhed, who is clean See 1 Cor. 6.11. 3. Saints, whoſe perſons are clean, have yet, while they are within time, ſome pollution and reliques of ſin left, for their exerciſe and humiliation; and in their affections and actions are daily contracting filth; for, he that is waſhed, needeth to waſh his feet. See Pſal. 130.3. and 143.2. 4. The infirmities of waſhed Saints are not univerſal, nor like the voluntary wallowing of ſwine in the puddle, 2 Pet. 2.22. but are only defilements of their feet, or of their affections and converſation in going through this polluted world; for, ſo much is imported, that they need but to waſht their feet. Where the ſimilitude imports, that this pollution reaches not their beſt parts, at leaſt reignes not there; that it breaks forth rather in their practice, then utterly poiſons their heart; and, that however it have a fountain within, yet it is much helped on, by reaſon of pollution and entanglements without them, as mens feet are fouled by the ground they tread upon. 5. It is the duty, and ought to be the care of Saints, not to pleaſe themſelves in this, that their defilements are but infirmities, but they muſt be waſhed from them; for, he that is waſhed, needeth yet to waſh his feet. So did Paul purſue the leaſt relique of ſin, Rom. 7. 6. Not only the Juſtification of our perſons, but even the waſhing of our infirmities, muſt be Chriſts work; for, the external action Chriſt is about, teacheth, that he alſo muſt waſh the feet. 7. Albeit a juſtified ſinner can never be ſeparated from Chriſt; yet as a man who never employes Chriſt for pardon and purging of his daily infirmities, doth evidence that he is not juſtified; ſo a juſtified man will purſue theſe reliques of ſin, that ſo he may thereby be more and more confirmed in the aſſurance of his intereſt in Chriſt; for, unto this waſhing of the feet, Chriſt applieth that, v 8. If I waſh thee not, thou haſt no part with me. 8. It is not Chriſts Will that Saints, upon every new out-breaking, ſhould caſt looſe their ſtate, as if their Regeneration, and Juſtification, and Reconciliation were made void thereby; but they are to hold that faſt as a thing not to be renewed, (though when the diſcharge is dim, they may ſeek a new Extract) and ſo go on to get that waſhed which is foule; for, be that is waſhed, needeth not ſave to waſh his feet. 9. Albeit Saints be weak in faith, and imperfect in Sanctification, yet there is a Goſpel-reckoning accordto which they are every whit clean; Namely, when they are juſtified and their ſins pardoned, and when they are daily ſtudying Sanctification, and making uſe of daily remiſſion and cleanſing; for, ſuch a one is waſhed, and clean every whit. 10. General doctrine is then only uſeful, when particular application is made thereof; Therefore Chriſt applies this to them, And ye are clean. 11. It is not they who juſtifie themſelves, that are clean, but theſe whom Chriſt accounts to be ſo; and his abſolving word is ſufficient to ſecure a Saint, who is humbled with his own ſpots, that he is clean in his account; for, here he gives this for their ſecurity, Ye are clean. 12. Hypocriſie and uncleanneſs are ſo univerſal, that its rate to ſee the cho…ceſt or ſmalleſt ſociety free from ſome infected therewith; for, even among this ſelect company there is an exception, Ye are clean, but not all, or, all the perſons in this ſociety, as the word in the Original clears And no wonder it be ſo; for, hereby the Lord would refute the conceit of the godly, that they can be fully ſeparate from the wicked within time; Hereby alſo are they exerciſed; and theſe unclean perſons are made uſe of in the ſociety, as veſſels of diſhonour in an houſe, to carry forth the filth from the reſt: as hereticks do take the tentations of Saints to be their opinions; and hereby the Lord leads Saints to abhorre them, who otherwiſe gave too much way to them. 13. Chriſt never lets out his approbation unto any, but ordinarily he ſubjoynes ſo much with it, as may make them very circumſpect and jealous of themſelves; The clore, after that ſentence, Ye are clean, be ſubjoynes ſo general an exception, but not all, neither declaring whom or how many he excepted, that ſo every one might try himſelfe.
Verſe 11. For he knew who ſhould betray him, therefore ſaid he, Ye are not all clean.
John ſubjoynes a reaſon why Chriſt made this exception, and points out who it was that he meant by this exception, even Judas the traitour. Whence learn, 1. Chriſt knows a reaſon for every thing he ſaith or doth, whether we know it or not; as here we ſee. 2. Albeit neither can men diſcern, nor ought they to judge hardly of others, who have not diſcovered themſelves; yet Chriſt can diſtinguiſh betwixt true profeſſours and latent hypocrites, and may let forth what he knoweth, when he pleaſeth; for, he knew who ſhould betray him, and therefore ſaid this. 3. Were hypocrites and traitours in never ſo excellent a ſociety, and never ſo like Saints in outward appearance, yet are they not clean in Chriſts account; for, Judas is excepted from among the clean by Chriſt, though he was among the Apoſtles, and nothing yet had viſibly appeared. 4. Doctrine delivered in mixed ſocieties ought to be well guarded, that the unclean (if there were but one of them) do not put out their hands to the allowance of the clean; for, Chriſt upon this ground makes the exception, for he know who ſhould betray him, therefore ſaid he, Ye are not all clean.
Verſe 12. So after he had waſhed their feet, and had taken his garments, and was ſet down again, he ſaid unto them, Know ye what I have done to you?
Followeth to v. 18, an expoſition of this waſhing after Chriſt had done with it, wherein he explains it, as it was a ſervile employment performed by him to them, that hereby he might teach them humility. In this expoſition we may obſerve ſix particulars, whereof the firſt (in this verſe) contains ſomewhat antecedent to the expoſition; Namely, that before he performe his promiſe to Peter, ver. 7. he goeth on to waſh all their feet, and having taken his garments, and ſitten down, he enquireth at themſelves if they underſtood what he meant by all this. Whence learn, 1. Whatever be the ſtrugglings of Saints againſt Chriſts dealing, yet he will have his will, and carry through his purpoſe; for, notwithſtanding Peters oppoſition (wherein others, as humble as he, might have been ready to imitate him,) yet he waſhed their feet. 2. Chriſts favours are not tendered complements, but really conferred mercies, and he will come over much oppoſition, to make them effectual; for, he not only offered, but really did waſh their feet. 3. Albeit Chriſts ſervants and people have a promiſe, that he will make known his minde in things that concerne them, which he will performe in due ſeaſon; Yet he will exerciſe their ſubmiſſion and obedience at leiſure, before he performe it; for, he waſheth all their feet, takes his garments, and ſate down again, and propounds this queſtion, before he make good that promiſe given to Peter, ver 7. 4. Where Chriſt is about to teach his people, he will firſt humble them under the ſenſe of their own ignorance, and then will teach them; for, this queſtion, know ye what I have done unto you? tends to diſcover their ignorance of the matter, to humble them. 5. It is the duty of Chriſts ſcholars, to be ſerious in attending what he is doing about them, and to them; and to rowze up themſelves to attend what he will teach thereby: for, this queſtion is alſo put, to ſtir them up to attend to the former action and following explication.
Ver. 13. Ye call me Maſter, and Lord, and ye ſay well: For ſo I am.
In the ſecond place, Chriſt layeth down a ground whereon to preſſe the following doctrine and explication of this action; which is taken from the titles due to him, and given to him by the diſciples. Whence learn, 1. Chriſt requires acknowledgements and due titles from his people, and they who know him, will not deny them; for, ſo was their uſe, Ye call me Maſter, (or, Teacher,) and Lord. 2. Many titles, and all ſoveraignty over us, is due unto Chriſt; He will not be content to be a Maſter to teach, as the Phariſees ſometime pretended to acknowledge, unleſs he be taken alſo for a Lord, who muſt be obeyed, and to govern and rule us; Nor will he be pleaſed with glorious titles, of Lord Lord, when men will not ſtoop to hearken to his doctrine. Therefore, are they conjoyned, Maſter, and Lord. 3. We can give no glorious titles to Chriſt, but they are due to him, and as he will accept of them, ſo he will be anſwerable to them; He is a faithful Teacher, and a Ruler who will protect and defend them who come under his protection; for, ſaith he, ye ſay well, for ſo I am. 4. Chriſt will not be content of titles or fair profeſſions, unleſſe men do emprove them in practice, and do not give their own tongues the lye; Therefore Chriſt takes hold of their acknowledgement, to urge the following doctrine upon them, as being obliged thereunto by their own profeſſions.
Ver. 14. If I then your Lord and Maſter have waſhed your feet, ye alſo ought to waſh one anothers feet.
In the third place, we have Chriſts doctrine inferred upon this ground, and the expoſition of his carriage in waſhing their feet; Namely, that by his doing thereof, who was their Lord and Maſter, to them his ſervants, he would teach them their duty, to condeſcend ſo low, as to waſh one anothers feet. Whereby we are not to underſtand only this particular ſervice to be mutually done, (as ſome do formally and ſuperſtitiouſly imitate him herein) but under this one abject peace of ſervice, all duties of love and condeſcendence, how baſe ſoever, are required. Neither yet are outward actions of love to be underſtood, as only comprehended under this; but includes alſo all the internal ingredients thereof in the heart, ſuch as humility toward God, a low eſteem of our ſelves, an high eſteem of others, &c. And by this direction inforced from his own example, he would obviate the great emulation among his Apoſtles, which (if not cured) might do ſo much hurt after his departure. From this purpoſe, (leaving the force of his example till the following verſes.) Learn, 1. Humility, love, and condeſcendence, are moſt neceſſary among the members of Chriſt; Therefore doth he ſo ſeriouſly preſſe theſe here. See 1 Pet 5.5. 2. True humility doth not conſiſt in external ſhewes, but will ſtoop to the meaneſt ſervice, wherein one may be ſteadable to another; were it even to waſh one anothers feet. See 1 Cor. 9.19, 20, &c. Gal. 5.13. 3. Albeit it bring rich advantage to the man himſelfe who is humble and condeſcending, though none other ſhould joyne with him in it; Yet it is neceſſary for the general good of the Church, that mutual ſubjection to performe baſeſt duties, be the bond to binde Saints one to another; for, they ſhould waſh one anothers feet. The Church doth then live in true peace, when every one of her members becometh a ſervant to another. 4. Albeit men be ready to look on this humility and mutual condeſcendence as a free-will offering, for omitting whereof they are not convinced, and in performing of it they are much puffed up; Yet it is a commanded duty, not to be omitted without ſin, and in the performance whereof we are ſtill unprofitable ſervants; for, ye ought to waſh one anothers feet. 5. Humility and mutual condeſcendence are eſpecially neceſſary in Miniſters, that their pride and emulation do not mar…e the work of the Goſpel; Therefore, Chriſt ſtooped ſo low, as, by his own example, to binde this upon his Apoſtles. I have waſhed your feet, that ye may waſh one anothers feet. 6. The Lord alloweth of no ſuperiority in any of his Miniſters over the reſt, and requireth alſo that they lay aſide any perſonal preeminence or prerogative, and by love ſerve one another; for, they are all to waſh one anothers feet.
Verſe 15. For I have given you an example, that ye ſhould do as I have done unto you.
In the fourth place, This duty is more diſtinctly inforced from Chriſts former practice in waſhing their feet; wherein he ſheweth, that he did it as an example to them, which therefore they are bound to imitate. Whence learn, 1. It is a commendable duty in the Lords children, to ſtudy to be good examples in their carriage, one to another; for, herein Chriſt hath led the way, in giving good example. 2. Albeit Chriſt, as God, and Mediatour, hath done works of omnipotency and by way of ſatisfaction for ſinners, which are or can be imitate by none; Yet in the matter of obedience to the Law, he hath done works expreſſely for imitation and example, which are to be marked; for, ſaith he, I have given you an example. 3. As in all duties of obedience, ſo eſpecially in the matter of humility, Chriſt hath caſt an excellent copy to his followers; both to encourage poor ſinners to come to him, and excite them to follow him; for, this is the particular, wherein, ſaith he, I have given you an example. See Matth. 11.29. 4. Such as acknowledge Chriſt to be precious, as they will ſubject themſelves to all his commands, ſo they will count it a ſtrong obligation to any duty, that Chriſt hath gone about it in his own practice, and thereby commended it to them; for, they ought waſh one anothers feet, ver. 14. for I have given you an example, &c. 5. It ſtands as a general rule, that what Chriſt hath done to us in love, we ſtand bound, in our ſtations, and to our power, to do the ſame to others; for, ye ſhould do as I have done to you. Our imitation comes alwayes ſhort; but we muſt follow him in ſo far as we can attain. See Matth. 6.14, 15. 1 Joh. 3.16.
Verſe 16. Verily, verily I ſay unto you, The ſervant is not greater then his Lord, neither he that is ſent, greater then he that ſent him.
In the fifth place, This practice and example of Chriſt is further urged to preſſe this duty, from the conſideration of his excellency, which he had laid down as a ground, ver. 13. and ſummarily urged, ver. 14. As Chriſts greatneſſe above his ſervants is urged elſe-where to make them content with the lots he was exerciſed with, Joh. 15.20. Matth. 10.24, 25. So here it is made uſe of, to preſſe them to that humility one toward another which he had ſhewed toward them. And this makes the argument from his example conclude more ſtrongly, that they, who were ſo far inferiour to him, ſhould not diſdain to practice that condeſcendence he had uſed. Whence learn, 1. Whatever dignity Chriſt conferre upon his Servants and Officers; Yet he is the authorizer of them all, and Lord above them all, and over all his Church: And it is the greateſt dignity of any, to be his ſervants and repreſent him in a commiſſion: for, ſo is here imported. 2. Chriſts greatneſs and excellency contributes to ſet forth and commend his humility to us; Therefore, in this action he is ſo oft ſpoken of as Lord and ſender of his ſervants. See Phil. 2.5, 6, 7. 3. It becomes Chriſts followers to affect no greater eminency in this world, then Chriſt had and not to diſdain to ſtoop ſo low as he did; for, if the ſervant be not made leſſe then his Lord, it is no reaſon he ſhould look to be greater. 4. The conſideration of our baſeneſs ſhould keep our mindes lowly, and free of affecting ſuperiority over our brethren; for, Chriſt preſſeth the duty on this ground, that they are but ſervants, and ſent. 5. Whoſoever doth refuſe to walk humbly toward his fellow diſciples, he doth in effect deny his inferiority to Chriſt: for, either he muſt deny that the ſervant is not greater then his Lord, or he that is ſent, then he that ſent him, or elſe he muſt ſtoop to waſh the feet of others. 6. Albeit our baſeneſſe be very viſible in it ſelfe, eſpecially when we are compared with Chriſt; yet it is not uſually pondered by us as it ought, nor ſo ſtudyed as the fruits thereof may appear in practice; for, it muſt be born upon them with Chriſts ordinary aſſeveration, Verily, verily, I ſay unto you. to drive them to this condeſcendence. 7. Whatever be the ſhiftings of our ambitious hearts; Yet Chriſt will not on any tearmes diſpenſe with the want of humility and condeſcendence in his followers; But he will either have them ſtoop, or elſe he will abaſe them; Therefore alſo doth he urge this with a verily verily, to preſſe it as a grave and neceſſary matter: and in the …eſt of the words he ſo ſpeaks, as may import both their duty to imitate their Lord and Maſter, and his will (eſpecially if they did not ſo) that they ſhould meet with ſuch humbling lots as he did.
Ver. 17. If ye know theſe things, happy are ye if ye do them.
In the laſt place, Chriſt not being content with a bare ſpeculation in this matter, and having ſufficiently informed them of their duty in it; He comes very earneſtly to preſſe the practice thereof, and to encourage them thereunto, by an annexed promiſe of bleſſedneſſe. Whence learn, 1. Chriſt doth not approve of blinde ignorance in his people, whatever their practice or converſation be; But requires that their practice be founded on ſound and ſolid knowledge of his will; for, he requires that they know theſe things, and then do them. 2. When much pains is taken to inculcate duties, yet men may remain very ignorant, partly, through their natural impotency, and chiefly, through their inadvertenſie, & being tranſported with luſts and carnal imaginations; for, If ye know theſe things, is not only a ſuppoſition that knowledge muſt go before practice; but may import a doubt alſo, if yet they were made capable of this doctrine. For they were ſo tranſported with a carnal dream of the Meſſiah's Kingdome, that they could not underſtand his clear predictions of his ſufferings, Luk. 18.31, 32, 33, 34. And what wonder if their carnal emulation did hide this doctrine from them alſo? 3. The doctrine of humility and mutual condeſcendence is very comprehenſive, and contains many duties in the boſome of it, which are called for in variety of caſes and exigents▪ Therefore doth he ſpeak of what is underſtood by waſhing one anothers feet, ver. 14. in the plural number, know theſe things, and do them. 4. The Lord approves not, in the matters of Religion, that men content themſelves with knowledge and ſpeculations; But it is his will, that men, having known their duty, do put it in practice, and do prove the ſincerity and ſoundneſſe of their knowledge, by their practice; for, ſo doth this connexion import, If ye know theſe things, do them, and ſo prove that ye know indeed. See Jam. 1.22, 23, 24, 25. 5. In particular, the Lord requireth the practice of humility, and it is the touchſtone of mens ſincerity, not what knowledge they have of it, the contemplation and notion whereof may be ſweet: But what they do in practice on particular exigents, which will be more bitter and trying then contemplation was; for, this, in particular, is the duty wherein he requires that practice follow knowledge. 6. Albeit our obedience and practice deſerve nothing; Yet it hath ſuch a bleſſing in the boſome of it, and is the way to ſuch rich bleſſedneſſe, as doth compenſe all loſſe and diſadvantage; for, this is the encouragement, happy are ye, if ye do them. 7. Albeit the condeſcending and humble man ſeem to loſe much thereby in the world; yet bleſſedneſs is allowed to make it up: And to attain the practice of humility, is a bleſſedneſs in it ſelfe, in ſo far as it hides a man from many ſtormes and diſcontentments, wherewith others are blown over; for, of this in particular, it is ſaid, happy are ye if ye do them. 8. Ambitious proud men are ſo far from bleſſedneſs, that they lye under a curſe; eſpecially if they know their duty and will not do it; for, it followeth on the contrary, If ye know theſe things, curſed are ye if ye do them not. See Jam. 4.17. Pſal. 119.21.