abiding for ever with the idea of his sufferings; but now those sufferings are accomplished, and succeeded by his ascension to glory, this difficulty is completely solved. "He triumphed when he fell."

(P) Ver. 37-50. The infidelity of the Jews remarked and accounted for. The last words of the preceding section were certainly addressed to the Jewish multitude, who, though Christ had done so many miracles before them, "believed not on him." To this, however, we must admit various exceptions. Not only a considerable number of the common people believed on him, but also "many individuals" even among the Sanhedrim, though they had not courage to acknowledge it. How shall we account for these things? 1. As to those who refused to believe upon the testimony of their own eyes and ears, we can only account for their obduracy from the language of the prophet Esaias (or Isaiah ch. vi. 9), which has been already considered in our Exposition of Matt. xiii. 14; and which commentators generally explain of a judicial hardening. So Mr. Wesley: "By the just judgment of God, for their obstinacy; and wilful resistance of the truth, they were at length so left to the hardness of their hearts, that neither the miracles nor doctrine of our Lord could make any impression upon them." 2. As to the rulers, though it is admitted that many individuals among them were convinced of the truths of Christ's miracles and doctrine, so much were they in love with the praise of men, so much afraid of public censure, that they dared not own their conviction; for they loved the honours which come from men more than those which come from God in which there is evidently a reference to their fondness for honorary titles, as Rubbi, or doctor; and to their love of greetings, or the flattering notice taken

of them in the markets and other public places. So our Lord had remonstrated with them in the early part of his ministry -"How can ye [truly] believe, which receive honour one of another, and seek not the honour that cometh from God only?" (chap. v. 44: see also Matt. xxiii. 6-10.) They were likewise afraid of persecution, for the Pharisees, who were evidently the ruling party, had threatened that whoever did confess his belief in Jesus, should be put out of the synagogue (chap. ix. 22); which certainly implied the loss of many privileges, and seems to have been equally dreaded with excommunication from the Church of Rome in modern times.

The language of the two following verses is evidently elliptical, in which some words must be supplied, as thus: "Jesus cried and said, He that believeth on me, believeth not on me [only], but [also] on him that sent me: and he that seeth me, seeth [also] him that sent me." (See Mark ix. 37. This refers not simply to bodily sight, but to a believing view by faith; and is a necessary result from the doctrine before laid down, "I and the Father are one" (ch. x. 30); and which we shall find farther confirmed in the next chapter to which we come.

A like ellipsis to what we have just remarked occurs in verse 47 of this chapter. "If any man.... believe not, I judge him net [now]; for I came [now] not to judge the world, but to save the world."-Christ shall come again to judge the quick and dead at the last day. (ver. 48.)

As our Lord Jesus made the commandment of the Father the rule of all his words and conduct, let us imitate him also in all we say or do.

"Such was thy truth, and such thy zeal, Such deference to thy Father's will; Such love, and meekness so divine,

I would transcribe, and make them mine."-Walts.

Ver. 48. Hath one that judgeth.-Camp. "Hath what condemneth him;" namely," the word" or

doctrine which Christ delivered. So-Doddr. "That (very word) shall judge him."

Christ washes]

NO

CHAP. XIII.

OW before the feast of the Passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.

2 And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him;

3 Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God;

4 He riseth from supper, and laid aside his garments; and took a towel, and girded himself.

5 After that he poureth water into a bason, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded.

6 Then cometh he to Simon Peter: and Peter said unto him, Lord, dost thou wash my feet?

7 Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter.

8 Peter saith unto him, Thou shalt

CHAP. XIII.

[his apostles' feet,

never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.

9 Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head.

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.

11 For he knew who should betray him; therefore said he, Ye are not all clean.

12 So after he had washed their feet, and had taken bis garments, and was set down again, he said unto them, Know ye what I have done to you?

13 Ye call me Master and Lord: and ye say well; for so I am.

14 If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet.

15 For I have given you an example, that ye should do as I have done to you.

16 Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.

17 If ye know these things, happy are ye if do them. (Q)

(2) Ver. 1-17. Jesus, at the Paschal supper, washes the feet of his disciples.Of the institution of the Passover we gave an account in our Exposition of Exod. xii. 1-28; and on this celebration of it, some observations will be found in our Exposition of Matt. xxvi. 17-30. We shall here subjoin, in order to throw further light upon the subject, a few particulars relative to the manner of its celebration, collected by Mr. Ainsworth from the most learned Rabbies, and abridged by Dr.

Doddridge for the same purpose. "The master of the family began the feast with a cup of wine, which being solemnly blessed,

he divided among the guests (Luke xxii. 17), and afterwards washed his hands. Then the supper began with unleavened bread and bitter herbs, which, when the master and the rest of the family had tasted, one of the younger persons present (generally a child) asked the reason of what was peculiar in that feast (according to Exod. xii. 26) which introduced the haggadah, that is, the showing forth, u♪

CHAP. XIII. Ver. 1. Now before the feast, &c.— With the extract from Ainsworth above given, compare Godwin's Moses and Aaron, bk. iii. ch. 4; or Dr. Jennings's Lectures thereon.

Ver. 2. Supper being ended-rather "come." So Drs. Hammond, Doddr., Guise, Jennings; but Camp. reads," while they were at supper," which is to the came effect.The devil.-The word here is diabolos, meaning Satan; not a demon.

Ver. 4. His garments-i. e. his upper garments, his mantle, &c.—And girded himself—i, c, tied the towel round him like an apron.

Ver. 10. He that is washed.-Doddr. and Camp. "He that hath been bathing." Yet as the feet might be soiled in going from the bath, they might need washing.

Ver. 13. Master-(Gr. didaskulos) i, e. " teacher." So Camp.

and foretells the]

18 ¶ I speak not of you all: I know whom I have chosen: but that the Scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.

[apostacy of Judas.

19 Now I tell you before it come, that, when it is come to pass, ye may believe that I am he.

20 Verily, verily, I say unto you, He that receiveth whomsoever I send re

declaration of it (alluded to 1 Cor. xi. 26). Then the master rose up and took another cup, and washed his hands again, before the lamb was tasted; and in this interval I suppose (says Doddridge) Christ also washed the feet of his disciples. Then, after eating the Passover, followed another cup, which, after having delivered to each a piece of [unleavened] bread, was the sacramental cup at this supper. Then, after some pious and friendly discourse, the whole family, after having drank at least a fourth cup, sang some Psalms of praise (See our Note on Matt. xxvi. 30); and so the solemnity ended." (Doddr.

168.)-We return now to our Evangelist, John.

Jesus knowing that his time on earth was nearly expired, was desirous, by some significant action, to show his unabated love toward his apostles: he therefore rose from table before the feast was concluded, girded himself with a towel, and, according to the ancient laws of hospitality, began to wash his disciples' feet, and wipe them with the towel with which he was girded. On this narrative we subjoin a few remarks.

1. That the love of Jesus was not diminished, either by the cruelty of his enemies or the baseness of his pretended friends, who had gradually deserted him on every appearance of persecution. There were, indeed, still a faithful few who continued steady to him and to his cause; and to these his attachment continued, under every change of circumstances, unabated. He did not show the fickleness common to earthly masters, who often grow weary aud change their servants: there is no instance of his dismissing one of them; but having loved them at the first, he loves them to the last not to the eud of his life only, but for ever.

2. So much, however, cannot be said of his servants or disciples. One had even now deserted and betrayed him. Another, he well knew, would not only desert, but deny him in the hour of danger; and he

even foresaw that, of the wh not one of them would have the speak in his behalf, or even to at his trial.

welve,

rage to him a mark

3. The action he fixes upor of his continued attachment, and as a model for their conduct towards each other, was that of washing their feet, a well-known instance of hospitality in eastern countries, of which we have several examples in the life of Abraham. (Gen. xviii. 4; xix. 2; xxiv. 32.) It afterwards became the office of the lowest menial servants (1 Sam. xxv. 41), but was not wholly discontinued during the times of Scripture, nor is even now in those countries where shoes are not worn.

4. We must notice the conduct of Peter, who thinks the washing of his feet such an act of degradation to his Master, that he determines never to consent to it"Thou shalt not wash my feet:" yet, when he finds obedience indispensable to his discipleship, his language is instantly changed: sooner than lose his part in Christ, he cries, "Not my feet only, but also my hands and my head." Jesus, however, gives Peter to understand that, as he had doubtless bathed before the feast, he needed to wash only those parts (his feet) which might have contracted defilement since. Peter at length submits, under the assurance, "What I do thou knowest not now; but thou shalt know hereafter." A maxim of primary importance to us all; for there are many things in the present state incomprehensible, with which it is yet our duty to comply without inquiring into the

reason.

5. We observe a mystical or figurative intention in the sign here used. If Jesus wash us not by his Spirit and by his blood, we have no part in him. Mr. Jay justly observes, "Our Saviour was accustomed to teach by facts and imagery; to pass from the body to the mind; to ascend from particular hints to general truths; and to express more than is immediately perceived, in order that it might be discovered

Ver. 18. Hath lifted up his heel against meQuoted from Ps. xii. 9. See our Exposition there. Ver. 19. I tell you before, &c.-Christianity de

rives much support from a fulfilment of the New Testament prophecies, particularly from those of our Lord respecting the destruction of Jerusalem,

Satan takes possession]

ceiveth me; and he that receiveth me receiveth him that sent me.

21 When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me.

22 Then the disciples looked one on another, doubting of whom he spake.

23 No here was leaning on Jesus' bosom his disciples, whom Jesus loved.

24 Sinoh Peter therefore beckoned to him, that he should ask who it should be of whom he spake.

25 He then lying on Jesus' breast saith unto him, Lord, who is it?

26 Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon.

27 And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.

28 Now no man at the table knew for what intent he spake this unto him.

29 For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast;

[of Judas, or, that he should give something to the poor.

30 He then having received the sup went immediately out: and it was night.

31 Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him.

32 If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.

33 Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I to

you.

say

34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.

35 By this shall all men know that ye are my disciples, if ye have love one to another.

36 Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards.

37 Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake.

by repeated meditation, or illustrated by subsequent events." (Short Disc. vol. i. 298.)

6. The action was not merely figurative, it was exemplary. "I have given you an example, that you should do as I have done to you" that is, condescend to the meanest offices that may contribute to the comfort and the happiness of your brethren, though it were to wash each others fect."

46

"Nothing short of perfect affection (says Mr. Ward), and a disposition to do the meanest offices for each other, comes up to the standard laid down in the New Tes tament. Nor should these tempers prevail among members of the same society merely, but be cultivated toward all who are in actual communion with the Father and his Son, Jesus Christ." (Reflections, page 114.)

Ver. 23. Leaning on Jesus' bosom.-This was John, who was accustomed to sit next to Jesus, and in the leaning attitude then customary, reclined as it were on his bosom; but in this, as in many other instances, he modestly omits his own name.

Ver. 24. Beckoned.-Doddr." nodded," The word implies a motion of the head.

Ver. 26. Dipped the sop.-Buxtorf and others inform us, that at this feast the Jews have a thick kind

of sauce, called charoseth, which is made of dates, raisins, and other ingredients, to about the consistence of a thick paste, to represent the clay with which their fathers wrought in Egypt. In this sance it is supposed that our Lord dipped the sop which he gave to Judas.

Ver. 33. Little children-A term of endearment; dear as if they were his own little children.Asl said unto the Jews.-See chap. vii, 34; viii. 21.

(R) Ver. 18-38. Jesus predicts the treachery of Judas, and the cowardice of Peter. It is evident that Jesus suffered much in his own mind from the contemplation of these painful events-" He was troubled in spirit." Both events have been anticipated by the other Evangelists; and some observations on them will be found in our Exposition of Matt. xxvi. through out, and Luke xxii. 14-30. We shall therefore only add a few additional remarks on the opposite characters of Judas and of Peter. The crime of the former, no doubt, sprang from covetousness and ambition, as we have already observed; and his treachery was carried on with that secrecy and address, which show him to have been an accomplished villain. Satan seems to have entered first into his heart in the form of Mammon. Hearing that the chief priests and scribes sought the life of his Master, it is likely that he expected a much larger reward for his treachery than he obtained; but it was not till he was reproved for his conduct in censuring the sister of Lazarus, for her costly attentions to his Master, that his mind appears to have been fully made up to his crime; then both resentment and covetousness urged him to commit the fatal deed: but this was no sooner completed, than his conscience reproached him both as a villain and a fool-the former, for betraying innocent blood;" and the latter, for doing it for a sum so inadequate

to his crime!

From this confession, however, an inge nious Scottish clergyman (Mr. Bonar, of Perth) derives an important argument in

favour of Christianity. His confession that Jesus was innocent, implies his conviction that Jesus was not only a good man, but the character he assumed to be, namely, the Messiah; for an impostor could never be an innocent and good man. It implies, also, that he (Judas) was privy to no design of sedition or rebellion against either the Jewish or Roman Government: that Jesus was no magician, and had no dealings with impure spirits, as his enemies had pretended. Had he been guilty of either of these charges, we can hardly think the remorse of Judas would have gone so far as to lead him to hang himself, for bringing a criminal to justice!" (See Bonar's Observ. on Judas, 18mo. 1822.)

But let us turn to Peter. He was na

turally impetuous in temper, warm in his attachments, and most sincere in his professions; but weak in faith, and irresolute in action; yet not a little vain and selfconfident. In the absence of danger, bold as a lion; but soon as it appeared, timid as a deer. Such was Peter in himself. He sinned awfully-wept bitterly-and was freely pardoned. If we view, however, the sequel of his life, we find what grace can do. No apostle was more courageous, more determined, more faithful. He was faithful unto death, and received the crown of martyrdom and glory.

The new commandment here men

tioned (ver. 34) will come more fully under our notice in the following chapters, where it is somewhat amplified, and explained to be founded on, and measured by the Saviour's love to his disciples.

CHAP. XIV. Ver. 1. Believe in God.-The original is ambiguous, and may be rendered either as by our translators, or as by Doddridge and Campbell, Believe in God, believe also in me," ir, Ye believe (or believe ye) in God, and ye believe in me."

Ver. 5. We know not whither thou goest.-By this answer of Thomas, it should seem that this apostle thought our Lord was about to retreat to some dis. tant part of the country, to avoid his enemies; or, as Doddridge suggests, to some other country, to set up his kingdom.