John 13:1-30. LOVE IN HUMILIATION This section has two parts in strong dramatic contrast: 1. the washing of the disciples’ feet (2–20); 2. the self-excommunication of the traitor (21–30). As John 13:1 forms an introduction to this part of the Gospel (13–17), Song of Solomon vv2, 3, to this section... [ Continue Reading ]
ἮΛΘΕΝ for ἐλήλυθεν (from John 12:23). 1. _His love in Humiliation_ (John 13:1-30); 2. _His Love in keeping His own_ (John 13:30 to John 15:27); 3. _the Promise of the Paraclete and of Christ’s Return_ (16): 4. _Christ’s Prayer for Himself, the Apostles, and all Believers_ (17). 1. ΠΡῸ ΔῈ Τ. ἙΟΡΤΗ͂Σ... [ Continue Reading ]
ΓΙΝΟΜΈΝΟΥ for γενομένου, with BLX [א has γεινομένου] against AD. ἽΝΑ ΠΑΡΑΔΟΙ͂ ΑΥ̓ΤῸΝ ἸΟΎΔΑΣ ΣΊΜΩΝΟΣ ἸΣΚΑΡΙΏΤΗΣ for Ἰούδα Σ. Ισκαριώτου, ἵνα αὐτὸν παραδῷ (correction to avoid difficulty of construction) with אBLMX against AD. 2. ΔΕΊΠΝΟΥ ΓΙΝΟΜΈΝΟΥ. Neither this nor δ. γενομένου (Mark 6:2) can mean ‘... [ Continue Reading ]
ΕἸΔΏΣ. ‘_Because_ He knew,’ as in John 13:1. For πάντα ἔδωκεν see on John 3:35 and comp. Ephesians 1:22; Philippians 2:9-11. Note the order; _and that it was from God He_ CAME FORTH, _and unto God He_ IS GOING. “He came forth from God without leaving Him; and He goeth to God without deserting us” (S... [ Continue Reading ]
ΤᾺ ἹΜΆΤΙΑ. HIS UPPER GARMENTS which would impede His movements. The plural includes the girdle, fastenings, &c. (John 19:23). The minuteness in John 13:4-5 shews the eyewitness. Luke 22:27.... [ Continue Reading ]
Τ. ΝΙΠΤΗ͂ΡΑ. THE _bason_, which stood there for such purposes, the large copper bason commonly found in oriental houses. ἬΡΞΑΤΟ ΝΊΠΤΕΙΝ. Ἤρξατο is not a mere amplification as in the other Gospels (Matthew 11:7; Matthew 26:22; Matthew 26:37; Matthew 26:74; Mark 4:1; Mark 6:2; Mark 6:7; Mark 6:34;... [ Continue Reading ]
6. Omit καί before ΛΈΓΕΙ, and ἐκεῖνος before ΚΎΡΙΕ. 6. ἜΡΧΕΤΑΙ ΟΥ̓͂Ν. _He cometh_ THEREFORE, i.e. in consequence of having begun to wash the feet of each in turn. The natural impression is that S. Peter’s turn at any rate did not come first. But if it did, this is not much in favour of the primacy... [ Continue Reading ]
Ὃ ἘΓῺ Π. ΣῪ ΟΥ̓Κ ΟἸΔΑΣ. Ἐγώ and σύ are in emphatic opposition. S. Peter’s question implied that he knew, while Christ did not know, what He was doing: Jesus tells him that the very reverse is the case. For ἌΡΤΙ see on John 2:10. ΓΝΏΣΗΙ Δ. Μ. Τ. _But thou shalt come to know_, or _shalt perceive, pres... [ Continue Reading ]
ΟΥ̓ ΜῊ ΝΊΨΗΙΣ. Strong negative; _Thou shalt certainly never wash my feet_. see on John 8:51, and comp. οὐ μὴ ἔσται σοι τοῦτο (Matthew 16:22). In both utterances S. Peter resents the idea of his Master being humiliated. ΟΥ̓Κ ἜΧΕΙΣ ΜΈΡΟΣ. Comp. ὁ ἔχων μέρος (Revelation 20:6). The phrase occurs nowhere... [ Continue Reading ]
ΜῊ Τ. ΠΌΔΑΣ Μ. ΜΌΝΟΝ. The impetuosity which is so marked a characteristic of S. Peter in the first three Gospels (comp. especially Luke 5:8 and Matthew 16:22) comes out very strongly in his three utterances here. It is incredible that this should be invention; and if not, the independent authority o... [ Continue Reading ]
Ὁ ΛΕΛΟΥΜΈΝΟΣ. _He that is_ BATHED (comp. Hebrews 10:22 and 2 Peter 2:22). Νίπτειν (see on John 9:7) means to wash part of the body, λούεσθαι to bathe the whole person. A man who has bathed does not need to bathe again when he reaches home, but only to wash the dust off his feet: then he is wholly cl... [ Continue Reading ]
ΚΑῚ� for ἀναπεσών. 12. ἈΝΈΠΕΣΕΝ. The word is frequent in the Gospels (nowhere else in N.T.) of reclining at meals. It always implies a _change_ of position (John 13:25; John 6:10; John 21:20; Matthew 15:35; Mark 6:40; Luke 11:37). ΓΙΝΏΣΚΕΤΕ, _Perceive ye_? (see on John 13:7), directs their attentio... [ Continue Reading ]
Ὁ ΔΙΔΆΣΚΑΛΟΣ Κ. Ὁ ΚΎΡΙΟΣ. The ordinary titles of respect paid to a Rabbi (John 1:29; John 20:16; John 4:11; John 4:15; John 4:19): κύριος is the correlative of δοῦλος (John 13:16), διδάσκαλος of μαθητής. For the nominative in addresses comp. John 19:3; Matthew 11:26;... [ Continue Reading ]
THE INNER GLORIFICATION OF CHRIST IN HIS LAST DISCOURSES... [ Continue Reading ]
ΕἸ ΟΥ̓͂Ν ἘΓῺ ἜΝ. ὙΜΩ͂Ν Τ. Π. The pronouns are emphatic and opposed. The aorist indicates the act now accomplished: comp. John 15:20; John 18:23. But in English the perfect is more usual in such cases: _if I, therefore_, THE _Lord and_ THE _Master_, (_have_) _washed_ (see on John 8:29). Here ὁ κύριος... [ Continue Reading ]
ΚΑΘῺΣ ἘΓῺ ἘΠ. ὙΜΙ͂Ν. Not, ‘_what_ I have done to you,’ but ‘EVEN AS I have done:’ this is the spirit in which to act—self-sacrificing humility—whether or no it be exhibited precisely in this way. Mutual service, and especially mutual cleansing, is the obligation of Christ’s disciples. Comp. James 5:... [ Continue Reading ]
ΟΥ̓Κ ἜΣΤΙΝ ΔΟΥ͂ΛΟΣ Κ.Τ.Λ. This saying occurs four times in the Gospels, each time in a different connexion: (1) to shew that the disciples must expect no better treatment than their Master (Matthew 10:24); (2) to impress the Apostles with their responsibilities as teachers, for their disciples will... [ Continue Reading ]
ΜΑΚΆΡΙΟΊ ἘΣΤΕ. BLESSED _are ye_, as in the Beatitudes: comp. John 20:29; Revelation 1:3; Revelation 14:13, &c. Knowledge must influence conduct. Εἰ introduces the general supposition, _if ye know;_ ἐάν the particular condition, _provided ye do them_. Comp. Revelation 2:5; 1 Corinthians 7:36; Galatia... [ Continue Reading ]
ΟΥ̓ ΠΕΡῚ ΠΆΝΤΩΝ. There is one who knows, and does not do, and is the very reverse of blessed. _I_ know the character of the Twelve whom I CHOSE (John 6:70; John 15:16); the treachery of one is no surprise to Me. For the elliptical ἀλλ' ἵνα, ‘_but_ this was done _in order that_,’ so frequent in S. Jo... [ Continue Reading ]
ἈΠ' ἌΡΤΙ. FROM HENCEFORTH (John 14:7; Revelation 14:13): see on John 2:10. Hitherto, for Judas’ sake, Jesus had been reserved about the presence of a traitor; to point him out might have deprived him of a chance of recovery. But every good influence has failed, even the Eucharist and the washing of... [ Continue Reading ]
Ὁ ΛΑΜΒΆΝΩΝ Κ.Τ.Λ. The connexion of this saying, solemnly introduced with the double ‘verily,’ with what precedes is not easy to determine. The saying is one with which Christ had sent forth the Apostles in the first instance (Matthew 10:40). It is recalled at the moment when one of them is being den... [ Continue Reading ]
THE SELF-EXCOMMUNICATION OF THE TRAITOR... [ Continue Reading ]
ἘΤΑΡΆΧΘΗ ΤΩ͂Ι ΠΝ. It is the πνεῦμα, the seat of the religious emotions, not the ψυχή, that is affected by the thought of Judas’ sin (John 11:33). For the dative comp. Acts 18:25; Romans 14:1; Ephesians 4:18; Ephesians 4:23; Colossians 1:21. Once more the reality of Christ’s human nature is brought b... [ Continue Reading ]
ἜΒΛΕΠΟΝ ΕἸΣ�. ‘Began to inquire among themselves’ (Luke 22:23). The other two state that all began to say to Him ‘Is it I?’ They neither doubt the statement, nor ask ‘Is it _he_?’ Each thinks it is as credible of himself as of any of the others. Judas asks, either to dissemble, or to see whether he... [ Continue Reading ]
ἮΝ� … ἘΝ Τ. ΚΌΛΠΩΙ. It is important to distinguish between this RECLINING ON JESUS’ LAP and ἀναπέσων ἐπὶ τὸ στῆθος in John 13:25. The Jews had adopted the Persian, Greek, and Roman custom of reclining at meals, and had long since exchanged the original practice of standing at the Passover first for... [ Continue Reading ]
ΚΑῚ ΛΈΓΕΙ ΑΥ̓ΤΩ͂Ι, ΕἸΠῈ ΤΊΣ ἘΣΤΙΝ (BCLX) for πυθέσθαι τίς ἂν εἴη (AD). In א we have the two readings combined. 24. ΕἸΠῈ ΤΊΣ ἘΣΤΙΝ. S. Peter thinks that the beloved disciple is sure to know. The reading of T. R., πύθεσθαι τίς ἂν εἴη, is wanting in authority and contains an optative, which S. John ne... [ Continue Reading ]
ἈΝΑΠΕΣΏΝ for ἐπιπεσών (from Luke 15:20?). 25. ἈΝΑΠΕΣῺΝ … ἘΠῚ ΤῸ ΣΤΗ͂ΘΟΣ. In John 13:23 we have the permanent posture, here a change, as in John 13:12 : HE LEANING BACK ON TO JESUS’ BREAST. For ἘΚΕΙ͂ΝΟΣ see on John 1:8; for ΟὝΤΩΣ, _as he was_, comp. John 4:6. “This is among the most striking of those... [ Continue Reading ]
ΒΆΨΩ for βάψας, and ΚΑῚ ΔΏΣΩ ΑΥ̓ΤΩ͂Ι for ἐπιδώσω (correction to avoid awkwardness). The readings vary much. ΒΆΨΑΣ ΟΥ̓͂Ν for καὶ ἐμβάψας, and ἸΣΚΑΡΙΏΤΟΥ for Ἰσκαριώτῃ (comp. John 6:71). 26. ὯΙ ἘΓῺ ΒΆΨΩ ΤῸ Ψ. Κ. ΔΏΣΩ ΑΥ̓ΤΩ͂Ι. FOR WHOM I SHALL DIP THE MORSEL AND GIVE IT TO HIM. The text is much confuse... [ Continue Reading ]
ΤΌΤΕ ΕἸΣΗΛΘΕΝ Κ.Τ.Λ. AT THAT MOMENT _Satan entered into him_. At first Satan made suggestions to him (John 13:2; Luke 22:3) and Judas listened to them; now Satan takes full possession of him. Desire had conceived and brought forth sin, and the sin full grown had engendered death (James 1:15). Jesus... [ Continue Reading ]
ΟΥ̓ΔΕῚΣ ἜΓΝΩ. Even S. John, who now knew that Judas was the traitor, did not know that Christ’s words alluded to his treachery.... [ Continue Reading ]
ΤΙΝῈΣ ΓᾺΡ. The γάρ introduces a proof that they could not have understood. For ΓΛΩΣΣΌΚΟΜΟΝ see on John 12:6. Εἱς τ. ἑορτήν agrees with John 13:1 in shewing that this meal precedes the Passover. For τ. πτωχοῖς comp. John 12:5; Nehemiah 3:10; Nehemiah 3:12; Galatians 2:10. Note the change of construct... [ Continue Reading ]
ἘΚΕΙ͂ΝΟΣ. Here and in John 13:27 the pronoun marks Judas as an alien (comp. John 7:11; John 9:12; John 9:28). John 13:28-29 are parenthetical: the Evangelist now returns to the narrative, repeating with solemnity the incident which formed the last crisis in the career of Judas. Ἐξῆλθεν εὐθύς is no e... [ Continue Reading ]
ὍΤΕ ΟΥ̓͂Ν ἘΞΗ͂ΛΘΕΝ. Indicating that the presence of Judas had acted as a constraint, but also that he had gone of his own will: there was no casting out of the faithless disciple (John 9:34). ΝΥ͂Ν, with solemn exultation: the beginning of the end has come. For Ὁ ΥἹῸΣ Τ. ἈΝΘ. see on John 1:51 : for t... [ Continue Reading ]
31–35. Jesus, freed from the oppressive presence of the traitor, bursts out into a declaration that the glorification of the Son of Man has begun. Judas is already beginning that series of events which will end in sending Him away from them to the Father; therefore they must continue on earth the ki... [ Continue Reading ]
ΕἸ Ὁ Θ. ἘΔΟΞ. ἘΝ ΑΥ̓ΤΩ͂Ι. These words are wanting in אBC1DLX; the repetition might account for their being omitted, but they spoil the marked balance and rhythm of the clauses in John 13:31-32. ΚΑῚ Ὁ Θ. ΔΟΞΆΣΕΙ. AND _God shall glorify Him_, with the glory which He had with the Father before the wor... [ Continue Reading ]
ΤΈΚΝΙΑ. Nowhere else in the Gospels does Christ use this expression of tender affection, which springs from the thought of His orphaned disciples. S. John appears never to have forgotten it. It occurs frequently in his First Epistle (1 John 2:1; 1 John 2:12; 1 John 2:28; 1 John 3:7; 1 John 3:18; 1 J... [ Continue Reading ]
ἘΝΤΟΛῊΝ ΚΑΙΝΉΝ. The commandment to love was not new, for ‘thou shalt love thy neighbour as thyself’ (Leviticus 19:18) was part of the Mosaic Law. But the motive is new; to love our neighbour because Christ has loved us. We have only to read the ‘most excellent way’ of love set forth in 1 Corinthians... [ Continue Reading ]
ἘΝ ΤΟΎΤΩΙ ΓΝ. Π. This is the true ‘Note of the Church;’ not miracles, not formularies, not numbers, but _love_. “The working of such love puts a brand upon us; for see, say the heathen, how they love one another,” Tertullian, _Apol_. XXXIX. Comp. 1 John 3:10; 1 John 3:14. ἘΜΟΊ is emphatic; _disciple... [ Continue Reading ]
ΠΟΥ͂ ὙΠΆΓΕΙΣ; The affectionate Apostle is absorbed by the words, ‘Whither I go, ye cannot come,’ and he lets all the rest pass. His Lord is going away, out of his reach; he must know the meaning of that. The Lord’s reply alludes probably not merely to the Apostle’s death, but also to the manner of i... [ Continue Reading ]
ἌΡΤΙ. EVEN NOW, AT once (John 2:10). He sees that Christ’s going away means death, and with his usual impulsiveness (John 13:9) he declares that he is ready to follow even thither at once. He mistakes strong feeling for moral strength. For Τ. ΨΥΧΉΝ Μ. ΘΉΣΩ see on John 10:11.... [ Continue Reading ]
ἈΠΟΚΡΊΝΕΤΑΙ for ἀπεκρίθη αὐτῷ: ΦΩΝΉΣΗΙ for φωνήσει: ἈΡΝΉΣΗΙ for ἀπαρνήσῃ. We now enter upon the second main division of the Gospel. The Evangelist has given us thus far a narrative of CHRIST’S MINISTRY presented to us in a series of typical scenes (John 1:18 to John 12:50). He goes on to set forth... [ Continue Reading ]