João 13:1

Comentário de Ellicott sobre toda a Bíblia

(1)

LOVE MANIFESTED IN HUMILIATION (João 13:1).

(a)

The washing of the disciples’ feet (verses

(b)

The spiritual interpretation of this act (João 13:12).

(c)

The Betrayal. Hatred passes from the presence of love (João 13:21).]

(1) Now before the feast of the passover. — Comp. João 12:1; João 12:12; João 12:36, and Excursus F: The Day of the Crucifixion of our Lord.

When Jesus knew that his hour was come... — He knew during the course of His earthly work that His hour was not yet come, and again and again declared this. (Comp. Note on João 2:4; João 7:6; João 11:9.) Now He knows with equal certainty that the hour is at hand that He should depart unto the Father. Having loved his own which were in the world... — By “his own” are here meant those who by believing on Him had received power to become the sons of God; those who by walking according as they had light were becoming sons of light. They are the true members, of the family of God. (Comp. Note on João 1:11.) The words as here used refer specially to those who had been called by Him, and had left all and followed Him. He is the head of this family, and He knows that these His “little children” (João 13:33) will be left as orphans (João 14:18). He would depart “out of the world;” they would be left “in the world,” as sheep among wolves, and as sheep without their shepherd. St. John places these facts in touching contrast. His thoughts are for them and not for Himself. For Him there would be the return to the glory of His Father’s throne, but His mind dwells on the bereavement and sorrow of those He leaves behind, and this moves Him to a special manifestation of His love.

He loved them unto the end — It has been usual to explain these words of the continuance of our Lord’s love — “Having loved His own, He continued to love them until the last moment.” This is, of course, true, but is a truth so certain and necessary from every conception of our Lord’s character as St. John has portrayed it, that we may doubt whether he would in this formal way state it. And though the phrase rendered “unto the end” sometimes means “finally” — as, e.g., in the New Testament, Lucas 18:5, and 1 Tessalonicenses 2:16 (see Notes) — the sense, “unto the end” is very rare, and the general meaning is, “in the fullest degree,” “up to the limit.” It thus answers exactly to our “extremely.”

What seems not to have been noted is that the whole sentence may be a common Hebrew idiom in Greek dress. It belongs to the simple syntax of a primitive people to express intensity by repetition. The Vale of Sodom was “pits, pits of bitumen “(Gênesis 14:10). Esau asked Jacob to feed him with “that red, red, thing” (Gênesis 25:30). The intensity of the verbal idea was expressed in like manner by a simple form of the verb which brought the thought before the mind, and then by the special form which denoted the action. This is sometimes preserved in the English, as, e.g., in Gênesis 20:17 — “That in blessing I will bless thee, and in multiplying I will multiply thy seed” (I will bless thee abundantly, and will multiply thy seed exceedingly). Sometimes it is not. We have, e.g., in Amós 9:8, “I will not utterly destroy the house of Jacob, saith the Lord,” where the Hebrew is literally, “Destroying I will not destroy... (Vulgate, conter ens non conter am). In these passages the English exactly follows the Greek — i.e., the Greek in the passage of Genesis repeats the words as the Hebrew does, and in that of Amos, expresses the intensity by an adverbial phrase (εìs τέλος). Now that phrase is exactly the same as the one used by St. John here, and which is rendered “unto the end.” St. John was a Jew writing in Greek. May we not naturally expect a Hebrew thought in Greek form? He thinks of the intensity of our Lord’s love, and speaks of it in the simple expressiveness of the old Hebrew phrase, “Loving, he loved them with fulness of love.” (Comp. João 12:13.) This is not given as an amended rendering, because authority has been sought for it without success; but it is offered, as an explanation, to the reader’s judgment. The student will find in Schleusner s Lexicon Veteris Testamenti other instances which support this view.

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