---
title: "Commentary Critical and Explanatory on the Whole Bible -  John 13"
description: "CHAPTER 13   :-. AT THE LAST
SUPPER JESUS
WASHES THE DISCIPLES"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/john/13"
---

CHAPTER 13

. AT THE LAST
SUPPER JESUS
WASHES THE DISCIPLES'
FEET—THE
DISCOURSE ARISING
THEREUPON.

**1. when Jesus knew that his hour was
come that he should depart out of this world unto the Father**—On
these beautiful euphemisms, see on ; .
**having loved his own which
were in the world, he loved them unto the end**—The meaning is,
that on the very edge of His last sufferings, when it might have been
supposed that He would be absorbed in His own awful prospects, He was
so far from forgetting "His own," who were to be left
struggling "in the world" after He had "departed out
of it to the Father" (), that in His care for them He seemed scarce to think of
Himself save in connection with them: "Herein is love," not
only "enduring to the end," but most affectingly manifested
when, judging by a human standard, least to be expected.

**2. supper being ended**—rather,
"being prepared," "being served," or, "going
on"; for that it was not "ended" is plain from .
**the devil having now**—or,
"already."
**put into the heart of Judas .
. . to betray him**—referring to the agreement he had *already*
made with the chief priests ().

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

**4, 5. He riseth from supper, and
laid aside his garments**—outer garments which would have impeded
the operation of washing.
**and took a towel and girded
himself**—assuming a servant's dress.

**5. began to wash**—proceeded to
wash. *Beyond all doubt the feet of Judas were washed,* as of
all the rest.

**6-11. Peter saith . . . Lord, dost
thou wash my feet?**—Our language cannot bring out the intensely
vivid contrast between the "*Thou*" and the "*my,*"
which, by bringing them together, the original expresses, for it is
not good English to say, "Lord, *Thou my* feet dost wash?"
But *every word* of this question is emphatic. Thus far, and in
the question itself, there was nothing but the most profound and
beautiful astonishment at a condescension to him quite
incomprehensible. Accordingly, though there can be no doubt that
already Peter's heart rebelled against it as a thing not to be
tolerated, Jesus ministers no rebuke as yet, but only bids him wait a
little, and he should understand it all.

**7. Jesus answered and said . . .
What I do thou knowest not now**—that is, Such condescension *does*
need explanation; it *is* fitted to astonish.
**but thou shall know
hereafter**—afterwards, meaning *presently;* though viewed
as a general maxim, applicable to all dark sayings in God's Word, and
dark doings in God's providence, these words are full of consolation.

**8. Peter saith unto him, Thou shalt
never wash,** &c.—more emphatically, "Never shalt Thou
wash my feet": that is, "That is an incongruity to which I
can never submit." How like the man!
**If I wash thee not, thou hast
no part with me**—What Peter could not submit to was, that the
Master should serve His servant. But *the whole saving work of
Christ was one continued series of such services, ending with and
consummated by the most self-sacrificing and transcendent of all
services:* THE SON
OF MAN CAME *not
to be ministered unto, but* TO
MINISTER, AND TO GIVE HIS
LIFE A RANSOM FOR MANY. (See on ). If Peter then could not submit to let his Master go down
so low as to wash his feet, *how should he suffer himself to be
served by Him at all?* This is couched under the one pregnant word
"wash," which though applicable to the *lower*
operation which Peter resisted, is the familiar scriptural symbol of
that *higher* cleansing, which Peter little thought he was at
the same time virtually putting from him. *It is not humility to
refuse what the Lord deigns to do for us, or to deny what He has
done,* but it is self-willed presumption—*not rare, however,
in those inner circles of lofty religious profession and traditional
spirituality, which are found wherever Christian truth has enjoyed
long and undisturbed possession.* The truest humility is to
receive reverentially, and thankfully to own, the gifts of grace.

**9. Lord, not my feet only, but also
my hands and my head**—that is, "To be severed from Thee,
Lord, is death to me: If that be the meaning of my speech, I tread
upon it; and if to be washed of Thee have such significance, then not
my feet only, but hands, head, and all, be washed!" This artless
expression of clinging, life-and-death attachment to Jesus, and felt
dependence upon Him for his whole spiritual well-being, compared with
the similar saying in [John 6:68](../../../kjv/john/6/68);
[John 6:69](../../../kjv/john/6/69) (see on [John 6:69](../../../kjv/john/6/69)), furnishes such evidence of *historic verity* such
as no thoroughly honest mind can resist.

**10. He that is washed**—in this
*thorough* sense, to express which the word is carefully changed
to one meaning to wash *as in a bath.*
**needeth not**—to be so
washed any more.
**save to wash his feet**—needeth
to do no more than wash his feet (and here the former word is
resumed, meaning to wash *the hands or feet*).
**but is clean every whit**—as
a whole. This sentence is singularly instructive. Of the *two
cleansings,* the one points to that which takes place at the
*commencement* of the Christian life, embracing *complete
absolution from sin as a guilty state,* and *entire deliverance
from it as a polluted life* ([Revelation 1:5](../../../kjv/revelation/1/5);
[1 Corinthians 6:11](../../../kjv/1-corinthians/6/11)) —or, in the language
of theology, *Justification* and *Regeneration.* This
cleansing is effected *once for all,* and is never repeated. The
other cleansing, described as that of "the feet," is *such
as one walking from a bath quite cleansed still needs, in consequence
of his contact with the earth.* (Compare [Exodus 30:18](../../../kjv/exodus/30/18);
[Exodus 30:19](../../../kjv/exodus/30/19)). It is the *daily*
cleansing which we are taught to seek, when in the spirit of adoption
we say, "Our Father which art in heaven . . . *forgive us our
debts*" ([Matthew 6:9](../../../kjv/matthew/6/9);
[Matthew 6:12](../../../kjv/matthew/6/12)); and, when burdened
with the sense of manifold shortcomings—as what tender spirit of a
Christian is not?—is it not a relief to be permitted thus to wash
our feet after a day's contact with the earth? This is not to call in
question the completeness of our past justification. Our Lord, while
graciously insisting on washing Peter's feet, refuses to extend the
cleansing farther, that the symbolical instruction intended to be
conveyed might not be marred.
**and ye are clean**—in the
first and *whole* sense.
**but not all**—important,
as showing that Judas, instead of being as true-hearted a disciple as
the rest at first, and merely *falling away* afterwards—as
many represent it—*never experienced that cleansing at all which
made the others what they were.*

**6-11. Peter saith . . . Lord, dost
thou wash my feet?**—Our language cannot bring out the intensely
vivid contrast between the "*Thou*" and the "*my,*"
which, by bringing them together, the original expresses, for it is
not good English to say, "Lord, *Thou my* feet dost wash?"
But *every word* of this question is emphatic. Thus far, and in
the question itself, there was nothing but the most profound and
beautiful astonishment at a condescension to him quite
incomprehensible. Accordingly, though there can be no doubt that
already Peter's heart rebelled against it as a thing not to be
tolerated, Jesus ministers no rebuke as yet, but only bids him wait a
little, and he should understand it all.

**12-15. Know ye what I have
done?**—that is, its intent. The question, however, was put
merely to summon their attention to His own answer.

**13. Ye call me Master**—Teacher.
**and Lord**—*learning*
of Him in the one capacity, *obeying* Him in the other.
**and ye say well, for so I
am**—The conscious dignity with which this claim is made is
remarkable, following immediately on His laying aside the towel of
service. Yet what is this whole history but a succession of such
astonishing contrast from first to last?

**14. If I then**—the Lord.
**have washed your feet**—the
servants'.
**ye**—but fellow servants.
**ought to wash one another's
feet**—not in the narrow sense of a literal washing, profanely
caricatured by popes and emperors, but by the very humblest *real*
services one to another.

**12-15. Know ye what I have
done?**—that is, its intent. The question, however, was put
merely to summon their attention to His own answer.

**16, 17. The servant is not greater
than his lord,** &c.—an oft-repeated saying (, &c.).
**If ye know these things,
happy are ye if ye do them**—a hint that even among real
Christians the *doing* of such things would come lamentably
short of the *knowing.*

**18, 19. I speak not of you all**—the
"happy *are* ye," of , being on no supposition applicable to Judas.
**I know whom I have chosen**—in
the *higher* sense.
**But that the scripture may be
fulfilled**—that is, one has been added to your number, by no
accident or mistake, who is none of Mine, but just that he might
fulfil his predicted destiny.
**He that eateth bread with
me**—"did eat of *my bread*" (), as one of My family; admitted to the nearest familiarity
of discipleship and of social life.
**hath lifted up his heel
against me**—turned upon Me, adding *insult* to injury.
(Compare [Hebrews 10:29](../../../kjv/hebrews/10/29)). In the
Psalm the immediate reference is to Ahithophel's treachery against
David ([2 Samuel 17:1-23](../../../kjv/2-samuel/17/1-23)),
one of those scenes in which the parallel of his story with that of
His great Antitype is exceedingly striking. "The eating bread
derives a fearful meaning from the participation in the sacramental
supper, a meaning which must be applied for ever to all unworthy
communicants, as well as to all betrayers of Christ who eat the bread
of His Church" (STIER,
with whom, and others, we agree in thinking that Judas partook of the
Lord's Supper).

**19. I tell you before . . . that
when it comes to pass, ye may believe**—and it came to pass when
they deeply needed such confirmation.

**20. He that receiveth whomsoever I
send, receiveth me,** &c.—(See on ). The connection here seems to be that despite the dishonor
done to Him by Judas, and similar treatment awaiting themselves, they
were to be cheered by the assurance that their office, even as His
own, was divine.
. THE TRAITOR
INDICATED—HE
LEAVES THE SUPPER
ROOM.

**21. When Jesus had thus said, he was
troubled in spirit, and testified, and said, Verily, verily, I say
unto you, One of you shall betray me**—The announcement of seems not to have been plain enough to be quite
apprehended, save by the traitor himself. He will therefore speak it
out in terms not to be misunderstood. But how much it cost Him to do
this, appears from the "trouble" that came over His
"spirit"—visible emotion, no doubt—before He got it
uttered. What wounded susceptibility does this disclose, and what
exquisite delicacy in His social intercourse with the Twelve, to whom
He cannot, without an effort, break the subject!

**22. the disciples looked one on
another, doubting of whom he spake**—Further intensely
interesting particulars are given in the other Gospels: (1) "They
were exceeding sorrowful" (). (2) "They began to inquire among themselves which of
them it was that should do this thing" (). (3) "They began to say unto Him one by one, Is it I,
and another, Is it I?" (). Generous, simple hearts! They abhorred the thought, but,
instead of putting it on others, each was only anxious to purge
*himself* and know if *he* could be the wretch. Their
putting it at once to Jesus Himself, as knowing doubtless who was to
do it, was the best, as it certainly was the most spontaneous and
artless evidence of their innocence. (4) Jesus, apparently while this
questioning was going on, added, "The Son of man goeth as it is
written of Him, but woe unto that man by whom the Son of man is
betrayed! It had been good for that man if he had not been born"
([Matthew 26:24](../../../kjv/matthew/26/24)). (5) "Judas,"
*last of all,* "answered and said, *Lord, is it I?*"
evidently feeling that when all were saying this, if he held his
peace, that of itself would draw suspicion upon him. To prevent this
the question is wrung out of him, but perhaps, amidst the stir and
excitement at the table, in a half-suppressed tone as we are inclined
to think the answer also was—"Thou hast said" ([Matthew 26:24](../../../kjv/matthew/26/24)), or possibly by little more than a sign; for from [Matthew 26:24](../../../kjv/matthew/26/24) it is evident that till the moment when he went out, he was
not openly discovered.

**23-26. there was leaning on Jesus'
bosom one of his disciples, whom Jesus loved**—Thus modestly does
our Evangelist denote himself, as reclining next to Jesus at the
table.
**Peter . . . beckoned to him
to ask who it should be of whom he spake**—reclining probably at
the corresponding place on the other side of Jesus.

**25. He then lying**—rather
leaning over on Jesus' bosom.
**saith**—*in a whisper,*
"Lord, who is it?"

**26. Jesus answered**—*also
inaudibly,* the answer being communicated to Peter perhaps from
behind.
**He . . . to whom I shall give
a sop when I have dipped it**—a piece of the bread soaked in the
wine or the sauce of the dish; one of the ancient ways of testifying
peculiar regard; compare , "*he that eateth bread with Me.*"
**And when he had dipped . . .
he gave it to Judas,** &c.—Thus the sign of Judas' treachery
was an affecting expression, and the last, of the Saviour's wounded
love!

**27-30. after the sop Satan entered
into him**—Very solemn are these brief hints of the successive
steps by which Judas reached the climax of his guilt. "The devil
had already put it into his heart to betray his Lord." Yet who
can tell what struggles he went through ere he brought himself to
carry that suggestion into effect? Even after this, however, his
compunctions were not at an end. With the thirty pieces of silver
already in his possession, he seems still to have quailed—and can
we wonder? When Jesus stooped to wash his feet, it may be the last
struggle was reaching its crisis. But that word of the Psalm, about
"one that ate of his bread who would lift up his heel against
Him" ([Psalms 41:9](../../../kjv/psalms/41/9)) probably
all but turned the dread scale, and the still more explicit
announcement, that one of those sitting with Him at the table should
betray Him, would beget the thought, "I am detected; it is now
too late to draw back." At that moment the sop is given; offer
of friendship is once more made—and how affectingly! But already
"Satan has *entered into him,*" and though the
Saviour's act might seem enough to recall him even yet, hell is now
in his bosom, and he says within himself, "The die is cast; now
let me go through with it"; fear, begone!" (See on [Psalms 41:9](../../../kjv/psalms/41/9)).
**Then said Jesus unto him,
That thou doest, do quickly**—that is, Why linger here? Thy
presence is a restraint, and thy work stands still; thou hast the
wages of iniquity, go work for it!

**28, 29. no man . . . knew for what
intent he spake this unto him . . . some thought . . . Jesus . . .
said . . . But what we need . . . or, . . . give . . . to the poor**—a
very important statement, as showing how carefully. Jesus had kept
the secret, and Judas his hypocrisy, to the last.

**30. He then, having received the
sop, went immediately out**—severing himself *for ever* from
that holy society with which he never had any spiritual sympathy.
**and it was night**—but
far blacker night in the soul of Judas than in the sky over his head.
. DISCOURSE AFTER THE
TRAITOR'S
DEPARTURE—PETER'S
SELF-CONFIDENCE—HIS
FALL PREDICTED.

**31. when he was gone out, Jesus
said, Now is the Son of man glorified**—These remarkable words
plainly imply that up to this moment our Lord had spoken *under a
painful restraint,* the presence of a traitor within the little
circle of His holiest fellowship on earth preventing the free and
full outpouring of His heart; as is evident, indeed, from those
oft-recurring clauses, "Ye are not all clean," "I
speak not of you all," &c. "Now" the restraint is
removed, and the embankment which kept in the mighty volume of living
waters having broken down, they burst forth in a torrent which only
ceases on His leaving the supper room and entering on the next stage
of His great work—the scene in the Garden. But with what words is
the silence first broken on the departure of Judas? By no reflections
on the traitor, and, what is still more wonderful, by no reference to
the dread character of His own approaching sufferings. He does not
even name them, save by announcing, as with a burst of triumph, that
the hour of His *glory* has arrived! And what is very
remarkable, in five brief clauses He repeats this word "glorify"
*five times,* as if to His view a coruscation of glories played
at that moment about the Cross. (See on ).
**God is glorified in him**—the
glory of Each reaching its zenith in the Death of the Cross!

**32. If God be glorified in him, God
shall also**—in return and reward of this highest of all services
ever rendered to Him, or capable of being rendered.
**glorify him in himself, and .
. . straightway glorify him**—referring now to the Resurrection
and Exaltation of Christ *after* this service was over,
including all the honor and glory then put upon Him, and that will
for ever encircle Him as Head of the new creation.

**33-35. Little children**—From
the height of His own glory He now descends, with sweet pity, to His
"little children," *all now His own.* This term of
endearment, nowhere else used in the Gospels, and once only employed
by Paul ([Galatians 4:19](../../../kjv/galatians/4/19)), is
appropriated by the beloved disciple himself, who no fewer than seven
times employs it in his first Epistle.
**Ye shall seek me**—feel
the want of Me.
**as I said to the Jews**—
([John 7:34](../../../kjv/john/7/34); [John 8:21](../../../kjv/john/8/21)).
But oh in what a different sense!

**34. a new commandment I give unto
you, That ye love one another; as I have loved you, that ye also love
one another**—This was the *new* feature of it. Christ's
love to His people in giving His life a ransom for them was
altogether new, and consequently as a Model and Standard for theirs
to one another. It is not, however, something transcending the great
moral law, which is "the *old* commandment" (, and see on ),
but that law *in a new and peculiar form.* Hence it is said to
be both *new* and *old* ([1 John 2:7](../../../kjv/1-john/2/7);
[1 John 2:8](../../../kjv/1-john/2/8)).

**35. By this shall all men know that
ye are my disciples**—the disciples of Him who laid down His life
for those He loved.
**if ye have love one to
another**—for My sake, and as one in Me; for to *such* love
men outside the circle of believers know right well they are entire
strangers. Alas, how little of it there is even within this circle!

**36-38. Peter said**—seeing
plainly in these directions how to behave themselves, that He was
indeed going from them.
**Lord, whither guest
thou?**—having hardly a glimmer of the real truth.
**Jesus answered, . . . thou
canst not follow me now, but thou shalt follow me afterwards**—How
different from what He said to the Jews: "Whither I go *ye
cannot come*" ([John 8:21](../../../kjv/john/8/21)).

**37. why not . . . now? I will lay
down my life for thy sake**—He seems now to see that it was *death*
Christ referred to as what would sever Him from them, but is not
staggered at following Him thither. Jesus answered,

**38. Wilt thou lay down thy life for
my sake?**—In this repetition of Peter's words there is deep
though affectionate irony, and this Peter himself would feel for many
a day after his recovery, as he retraced the painful particulars.
**Verily . . . The cock,**
&c.—See on .

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