John 13

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 20 2 8 0 0 CHAPTER XIII) Outline of Chapter 13) Theme: Jesus, the Christ, the Son of God) During his Private Ministry Issuing and Illustrating His New Commandment) Predicting the Betrayal and the Denial) 13:1 20 He Illustrates His New Commandment by Washing the Feet of His Disciples, Explaining to Them That He Has Given Them an Example to be Followed.) 13:21 30 He Startles the Disciples by Telling Them that One of Their Number Is Going to Betray Him. Judas Leaves.) 13:31 38 He Issues His New Commandment and Predicts Peter s Denial.) ) 13:1 18) 13 1 Now Jesus, knowing before the feast of the Passover that his hour to��122�� depart out of this world (and to go) to the Father had arrived, having loved his own in the world, loved them to the uttermost. 2 And at supper,��123�� the devil having already put it 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 had come from God and was going to God, 4 rose from the supper, laid aside his garments, and having taken a towel, tied it around his waist.��124�� 5 Then he poured water into the wash-basin, and began to wash the disciples feet, and to dry them with the towel which was tied around his waist.��125��) 6 So he came to Simon Peter, who said to him, Lord, dost thou wash my feet? 7 Jesus answered and said to him, What I am doing you do not know now, but hereafter you will understand. 8 Peter said to him, By no means shalt thou wash my feet ever. Jesus answered him, If I do not wash you, you have no share with me. ��126�� 9 Simon Peter said to him, Lord, not my feet only but also my hands and my head! 10 Jesus said to him, He who has bathed has no need of washing anything except his feet, but is clean altogether. And you are clean, but not all of you are. 11 For he knew the one who was betraying him. It was for this reason that he said, Not all of you are clean. ) 12 So when he had washed their feet, had taken his garments, and had resumed his place, he said to them, Do you know what I have done to you? 13 You call me Teacher and Lord, and you say (this) correctly, for (that is what) I am. 14 If, therefore, I, your Lord and Teacher, have washed your feet, you also ought to wash each other s feet,��127�� 15 for I have given you an example, in order that just as I did to you so also you should do. 16 Most solemnly do I assure you, the servant is not greater than his lord, neither is he who is sent��128�� greater than he who sent him. 17 If you know these things, blessed are you if you do them.��129��) 18 Not of you all am I speaking. I know the ones I have chosen; but (it is) in order that��130�� the scripture may be fulfilled:) He who eats my bread) Has lifted his heel against me. ) 19 From now on I am telling (this) to you before (it) takes place, in order that when it does take place you may continue to believe that I am (he). 20 I most solemnly assure you, he who receives anyone whom I send receives me; and he who receives me receives him who sent me. ) ) 13:1.

Now Jesus, knowing (already) before the feast of the Passover that his hour to depart out of this world (and to go) to the Father had arrived, having loved his own in the world, loved them to the uttermost.) The fact that he was now about to depart out of this realm of mankind (for the meaning of ������ see Vol. I, p. 79, footnote 26; here in 13:1 meaning 2 seems probable), and that he was about to go home, that is, to go back to the Father (see also on 5:24; 8:23; 14:12, 28; 16:10, 28; and 17:5) did not suddenly dawn upon Jesus. Even in his human nature (see Vol. I, p. 191) he had known it long before this feast of Passover of the year 30 a.d. It was in the full and reassuring��131�� knowledge of this fact that he approached the momentous events of Passover-week. On Christ s foreknowledge see also 2:4; 7:6; 12:23; 13:11, 18; 18:4; 19:28.) 1 1 2 8 0 “tw://bible.?id=52.2.16|AUTODETECT|” Hence, he who all along had loved his own disciples (his own not merely in the sense of 1:11, but in the full and comprehensive sense of 17:6, 9, 11, 20) considered this to be the appropriate time for the manifestation of his love to the uttermost 7 1 -1 9 0 “tw://bible.?id=52.2.16|AUTODETECT|” I Thess. 2:16) 1 1 -1 9 0 0 ). In all that follows that is, in the feet-washing, farewell address, highpriestly prayer, crucifixion, etc. that love-motive is operating. For the meaning of the term the feast of the Passover, see Vol. I, pp. 121, 122; and see on 13:29.) 1 5 2 8 0 0 That briefly is the meaning of 13:1, as we see it, in the light of its own context. Our translation of this verse indicates that we take the phrase before the feast of the Passover to modify the nearest verbal form, which in this case is the participle knowing. That would seem to be the most natural. We admit, however, that it is grammatically possible to construe this phrase with the main verb he loved. If this is interpreted to mean that at the very beginning of Passover-week Jesus exhibited his love most gloriously (by means of the feet-washing), the resulting explanation is not far removed from ours. Hint: those readers of this book who are not interested in the discussion of critical problems are advised to proceed at once to verses 2, 3, 4.) The Origin of a Problem) However, among the interpreters who believe that the phrase before the feast of the Passover modifies he loved there are those who inject an entirely different idea into the text.

Their interpretation is as follows:) Now twenty-four hours before the Passover Supper, Jesus, having all along loved his own who were in the world, showed his love in the most glorious manner by eating a meal with them, in connection with which he washed their feet. ) Proceeding upon this assumption, it is further argued that, as John sees it, the meal of chapter 13 cannot have been a Passover. Others, however, are of the opinion that John wishes it to be viewed as a Passover Supper which Jesus and his disciples ate a day in advance of the regular time. In either case, as these interpreters see it, it was John s intention to picture the Lord as the true Passover Lamb who died when the paschal lambs were sacrificed in the temple-court. He dies while the Jews have not yet eaten their Passover lamb. Or, as others see it (cf. Proposed Solutions (4)), he dies while many Jews for example, the Sadducees have not yet had their Passover Supper (as will be explained).) 1 1 2 8 0 “tw://bible.?id=43.13.2|AUTODETECT|” Further support for this idea, namely, that the meal of ) 7 1 -1 9 0 “tw://bible.?id=43.13.2|AUTODETECT|” John 13:2) 1 1 -1 9 0 0 as viewed by the author of the Fourth Gospel, precedes by one day the (or a) Passover Supper, is by some interpreters found in 13:29: & buy what we need for the feast, which clause is then interpreted to mean, & buy what we need for the Passover Supper. It is argued that this passage clearly shows that at the time of the meal referred to in 13:2, the food necessary for the Passover Supper had not even been bought. Here again some would modify the last sentence so as to read, At the time of the meal referred to in 13:2, the food necessary for the Passover Supper as observed by many had not even been bought. ) 1 2 2 8 0 0 One more passage which is considered to be a strong bulwark in support of this theory Isaiah 18:28, which shows, according to these interpreters, that, as John sees it, on the very morning of the crucifixion the Passover lamb had not yet been eaten by anybody. With reference to the men who led Jesus from Caiaphas to the praetorium we read, They themselves did not enter the praetorium, in order that they might not be defiled but might eat the passover. And here once more certain interpreters (cf. Proposed Solutions (4)) would say that 18:28 shows that, as John sees it, by many Jews on the very morning of the crucifixion the Passover lamb had not yet been eaten. But, as far as possible, we shall leave 18:28 out of consideration in the present discussion. See, however, on that verse.) The Problem Stated) 1 1 2 8 0 “tw://bible.?id=40.26.17|AUTODETECT|” The problem that results is as follows: Matthew, Mark, and Luke 7 1 -1 9 0 “tw://bible.?id=40.26.17|AUTODETECT|” Matt. 26:17) 1 1 -1 9 0 “tw://bible.?id=41.14.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.12|AUTODETECT|” Mark 14:12) 1 1 -1 9 0 “tw://bible.?id=42.22.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.7|AUTODETECT|” Luke 22:7) 1 1 -1 9 0 “tw://bible.?id=41.15.1|AUTODETECT|” ) clearly teach that Jesus and his disciples ate the Passover Supper at the prescribed time; and that he died on (what we would call) the following day 7 1 -1 9 0 “tw://bible.?id=41.15.1|AUTODETECT|” Mark 15:1) 1 1 -1 9 0 0 ff.). But, if the interpreters whose view we have described are correct, then John teaches that Jesus died before the Jews ate their Passover lamb. Or, according to some, Jesus died before many of the Jews ate it.) 1 4 2 8 0 0 Did Jesus die after the Passover Supper (thus the Synoptics), or did he die before the Passover Supper (thus, say some, John)? That is the question.) The Proposed Solutions) With respect to a possible answer or solution the following opinions have been expressed:) (1) A true solution which takes into account all the data of Scripture has not yet been proposed. The problem is very difficult. Often those who express this opinion purposely avoid saying anything that might create the impression that they believe that John and the Synoptics cannot be harmonized. They believe that somehow there is a solution, but that it has not yet been discovered. This is honest, and we have the highest respect for the men who give this answer.

They are usually careful scholars of the orthodox persuasion. Others, however, believe that there is no solution, that the sources simply leave us completely in the dark, and that all we know is that Jesus died about the time of the feast of Passover.) 1 1 2 8 0 “tw://bible.?id=43.13.0|AUTODETECT|” (2) The Synoptics and John contradict each other. The Synoptics are right. John is wrong. This is the general trend of the answer as given by G. Dalman, Jesus Jeshua, New York, 1929; pp. 88, 106. As he sees it, the supper of ) 7 1 -1 9 0 “tw://bible.?id=43.13.0|AUTODETECT|” John 13) 1 1 -1 9 0 0 is not a Passover meal. Jesus is by John represented as dying before the Passover. The Synoptics are more objective than the Fourth Gospel with respect to this subject. Siding with the Synoptics against John (though with individual variations) are also F. C. Baur, D. F. Strauss, W. Bauer and many others.) 1 1 2 8 0 0 (3) The Synoptics and John contradict each other. John is right. The Synoptics are wrong. Thus, J. H. Barnard, M. Dibelius, E. Hoskyns, A. E. J. Rawlinson, H. Windish, etc. M. Dods simply states that according to John, though not in agreement with the Synoptists, Jesus suffered as the Paschal Lamb on the day of the Passover.) 1 1 2 8 0 “tw://bible.?id=43.13.2|AUTODETECT|” (4) The problem is solved by bearing in mind that Jesus and his disciples ate the Passover Thursday-evening, when most of the Jewish people including the Pharisees also ate it; and that the Sadducees celebrated Passover the next evening (Friday). In ) 7 1 -1 9 0 “tw://bible.?id=43.13.2|AUTODETECT|” John 13:2) 1 1 -1 9 0 0 the supper is the Passover of the Synoptics. In 18:28 the Passover is that of the Sadducees. Hence, when the Synoptics indicate that Jesus died after the Passover Supper, they are right, and when the Fourth Gospel (in 18:28) teaches that he died before the Passover Supper, it is also right. ) 1 8 2 8 0 0 Various reasons for eating the Passover Supper on two days are given by different authors. Some say that when the fifteenth of Nisan coincided with the sabbath, the Pharisees, fearing that they might otherwise desecrate the sabbath by carrying out the elaborate Passover-ritual, would celebrate it a day earlier; while the Sadducees were not so scrupulous. Others point out that there were sometimes differences of opinion with respect to the day when the month was supposed to begin; or that so very many lambs had to be sacrificed in the temple-court that they could not all be killed in a single afternoon.) In one form or another this theory is advocated by D. Chwolson in Das Letzte Passamahl Jesu-Christi und der Tag seines Todes nach den in Uebereinstemmung gebrachten Berichten der Synoptiker und des Evangeliums Johannis, St. Petersburg, 1892; S.BK., pp. 812 854; J. H.

Bavinck, Geschiedenis der Godsopenbaring, Kampen, 1949, pp. 419, 420; C. Bouma, W. M. Christie, P. A. E.

Sillevis-Smit, J. Th. Ubbink, etc.) In the Light of Its Origin Has This Problem a Right of Existence here in chapter 13?) Any attempt at solving the problem presupposes that there is a legitimate problem. But, as far as chapter 13 is concerned, is there? Is it not clear that the problem arose out of two assumptions: (a) that the supper of 13:2 is not the same as the Passover Supper described in the Synoptics (exception: those who favor Proposed Solution (4) consider it to have been the same); and (b) that the term feast in 13:29 has reference to the Passover Supper and the lamb eaten at that supper?) Were it not for these two assumptions, there would be no problem here in chapter 13. But see also on 18:28; 19:14, 31, 42.

Are these assumptions warranted?) As to the first assumption, it has already been shown that it rests not only upon a construction of the Greek text which is by no means certain (the view that the phrase before the feast of the Passover modifies he loved in 13:1) but upon an even more uncertain interpretation which is super-imposed upon this uncertain construction, as if the text read, Now twenty-four hours before the Passover Supper Jesus & showed his love by eating a meal with his disciples, namely, the meal of 13:2.) For the rest, we can safely leave it to the reader to decide whether or not John and the Synoptists are discussing the same Supper. Here is the evidence. Please compare the two accounts:) The Meal as Described by Matthew, Mark, and Luke: The Meal as Described by John: ) 1 1 2 8 0 “tw://bible.?id=42.22.14|AUTODETECT|” And when the hour was come, he sat down, and the apostles with him. And he said to them, With great desire have I desired to eat this passover with you before I suffer And there arose also a dispute among them, which of them was to be regarded as the greatest. And he said to them & he that is greatest among you, let him become as the youngest, and the leader as one who serves. For who is greater, one who sits at the table, or one who serves? Is it not the one who sits at the table? But I am in the midst of you as one who serves. 7 1 -1 9 0 “tw://bible.?id=42.22.14|AUTODETECT|” Luke 22:14) 1 1 -1 9 0 “tw://bible.?id=42.22.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.22.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=42.22.24-42.22.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.22.24-42.22.27|AUTODETECT|” 24 27) 1 1 -1 9 0 0 ). The dispute about greatness (Luke) is the natural background for the feetwashing (John). After washing the feet of his disciples Jesus said: Most solemnly do I assure you, the servant is not greater than his lord, neither is he who is sent greater than he who sent him. If you know these things, blessed are you if you do them. (13:16, 17). ) 1 1 2 8 0 “tw://bible.?id=41.14.17-41.14.21|AUTODETECT|” And as they & were eating, Jesus said, I solemnly assure you, One of you shall betray me, one who is eating with me. This is followed by a detailed account of the reaction (to this startling announcement) on the part of the disciples 7 1 -1 9 0 “tw://bible.?id=41.14.17-41.14.21|AUTODETECT|” Mark 14:17 21) 1 1 -1 9 0 “tw://bible.?id=40.26.20-40.26.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.20-40.26.25|AUTODETECT|” Matt. 26:20 25) 1 1 -1 9 0 0 ). I am not speaking of you all. I know whom I have chosen; but it is in order that the scripture may be fulfilled:) 1 2 2 8 0 0 He who eats my bread) Has lifted his heel against me. & I most solemnly assure you, one of you will betray me. This is followed by a detailed account of the reaction (to this startling announcement) on the part of the disciples (13:18, 21 30). The details (as given by the Synoptists and by John) differ, but do not conflict. ) 1 1 2 8 0 “tw://bible.?id=40.26.34|AUTODETECT|” Jesus said to him (i.e., to Peter), I solemnly assure you, that this night before the rooster crows, you will thrice deny me 7 1 -1 9 0 “tw://bible.?id=40.26.34|AUTODETECT|” Matt. 26:34) 1 1 -1 9 0 “tw://bible.?id=41.14.30|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=41.14.30|AUTODETECT|” Mark 14:30) 1 1 -1 9 0 “tw://bible.?id=42.22.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.34|AUTODETECT|” Luke 22:34) 1 1 -1 9 0 0 ). The actual denial follows during the same night. It has to follow, for it was going to occur before the rooster crows. Jesus answered, Will you lay down your life for me? I most solemnly assure you, the rooster will not crow until you have thrice denied me (13:38). The actual denial follows during the same night. It has to follow, for it was going to occur before the rooster crows. ) 1 3 2 8 0 0 ) ) Must we, indeed, assume that these three identical incidents the lesson with respect to true greatness, the startling announcement about the betrayer, and the prediction of Peter s denial, followed shortly afterward by the actual denial occurred in connection with two different meals on two different evenings? Did Peter deny the Lord on two successive nights? Is it not clear that the Synoptics and John are describing the same supper, and that John, having read the accounts of the others, adds certain details?) 1 1 2 8 0 “tw://bible.?id=40.26.17|AUTODETECT|” Having established that it was the same supper we now have the right to go to the Synoptics to ask what kind of supper it was. From such passages as ) 7 1 -1 9 0 “tw://bible.?id=40.26.17|AUTODETECT|” Matt. 26:17) 1 1 -1 9 0 “tw://bible.?id=41.14.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.12|AUTODETECT|” Mark 14:12) 1 1 -1 9 0 “tw://bible.?id=41.14.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.14.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=42.22.11|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=42.22.11|AUTODETECT|” Luke 22:11) 1 1 -1 9 0 “tw://bible.?id=42.22.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.22.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=42.22.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.22.15|AUTODETECT|” 15) 1 1 -1 9 0 0 it becomes clear that it was the Passover Supper.) 1 1 2 8 0 “tw://bible.?id=42.22.7|AUTODETECT|” That this supper was eaten at the regular time, that is, during the evening which followed the afternoon when according to the law of Moses the lambs had been killed, is clear from ) 7 1 -1 9 0 “tw://bible.?id=42.22.7|AUTODETECT|” Luke 22:7) 1 1 -1 9 0 “tw://bible.?id=42.22.66-42.23.33|AUTODETECT|” . Jesus was crucified the next day 7 1 -1 9 0 “tw://bible.?id=42.22.66-42.23.33|AUTODETECT|” Luke 22:66 23:33) 1 1 -1 9 0 “tw://bible.?id=41.15.42|AUTODETECT|” ). That the day of Christ s death was a Friday, the day before the sabbath, is expressly stated in ) 7 1 -1 9 0 “tw://bible.?id=41.15.42|AUTODETECT|” Mark 15:42) 1 1 -1 9 0 “tw://bible.?id=42.23.54|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=42.23.54|AUTODETECT|” Luke 23:54) 1 1 -1 9 0 0 ). It was Preparation Day (��������), which has long been the regular term for Friday in the Greek language (as my Greek calendar also indicates).) 1 7 2 8 0 0 Now John is in complete harmony with this. He also relates that Jesus died on Friday (19:14; 19:31; 19:42).) One can also arrive at this result from another angle. According to the Fourth Gospel Jesus arose on the first day of the week; hence, on Sunday (20:1, 19). Beginning from there and paging backward in the New Testament, the chronology of John becomes clear. On the day preceding this Sunday his body rested in the tomb (19:31). On Friday he was crucified (19:30, 31).

Since 18:28 note the expression It was early clearly begins a new day (namely, Friday), it is evident that the events related in 18:1 27 refer to the preceding day; i.e., to Thursday. But 18:1 When Jesus had spoken these words, he went out indicates that the Farewell Discourse and Highpriestly Prayer belong to the same Thursday. And a comparison between 13:38 The rooster will not crow until you have thrice denied me and 18:25 27 Peter s actual denial shows clearly that the events recorded in chapter 13 of John s Gospel occurred on this Thursday-evening.) We are, therefore, in hearty accord with S.BK., p. 841, in believing that there is complete agreement between John and the Synoptics in this respect, namely, that the supper of 13:2 is the Passover Supper of the Synoptics, and that it took place on Thursday-evening, the evening before Christ s death.) This leads to the discussion of the second assumption mentioned on p. 224. Does the term feast in 13:29 have reference to a Passover Supper and to the lamb eaten at that supper?) The following should be noted:) The Jewish people were fully aware of the fact that the law had stipulated one particular day for the slaughtering of the lambs.) Two separate evenings for the eating of the lamb would have caused the wildest and most hopeless confusion. The Sadducees, who regulated the affairs of the temple, would certainly not have permitted it. See M.

Goguel, op. cit., p. 433.) 1 1 2 8 0 “tw://bible.?id=26.45.21|AUTODETECT|” Besides, does the disputed term in 13:29 refer at all to a Passover Supper? It has already been shown see Vol. I, pp. 121, 122 that the Old Testament calls the Passover a feast of seven days 7 1 -1 9 0 “tw://bible.?id=26.45.21|AUTODETECT|” Ezek. 45:21) 1 1 -1 9 0 “tw://bible.?id=42.22.1|AUTODETECT|” ). The New Testament evidences the same usage. Thus, ) 7 1 -1 9 0 “tw://bible.?id=42.22.1|AUTODETECT|” Luke 22:1) 1 1 -1 9 0 0 applies the name Passover to the entire seven-day feast of unleavened bread.) 1 13 2 8 0 0 Now, with respect to the term feast in 13:29, what does this term (when applied to Passover) mean elsewhere in the Fourth Gospel? The remarkable fact is that in all probability it everywhere has the meaning seven-day festival.) It was while Jesus was at the feast of Passover that many trusted in his name when they observed the signs which he was doing (2:23). Surely, Jesus did not perform these signs during the eating of the Passover Supper? The feast here is evidently the entire seven-day celebration.) According to 4:45, the Galileans welcomed him, having seen all that he had done in Jerusalem at the feast, for they too had attended the feast. It is clear that here again the feast cannot refer to anything else than the seven-day festival.) The next clear reference to the feast of Passover (the identity of the feast in 5:1 is disputed, as has been explained, Vol. I, pp. 187 189) Isaiah 6:4: Now the Passover was approaching, the feast of the Jews.

We find exactly the same expression in 7:2. There, too, the feast is approaching, but this time it is the feast of Tabernacles. However, 7:37 the last day, the great day of the feast clearly shows that the reference is to the entire seven- (or eight-) day feast. If this is true with respect to 7:2, why not with respect to 6:4, where the same author uses the identical expression?) The next reference to the feast of Passover is in 11:56 What do you think, that he will certainly not come to the feast? This cannot mean & to the Supper. ) In 12:12 the expression the vast multitude that had come to the feast the reference is, of course, to the seven-day festival. The Jews did not come from all over Palestine and from the regions outside of it in order to spend just one evening (and to partake of just one supper) in Jerusalem.) Similarly, the supper of 13:2 which belongs to the feast (13:1) indicates the Passover Supper which was part of the seven-day celebration.) Now if wherever (outside of 13:29) John employs the term feast with respect to the Passover, he always without exception refers to the entire seven-day festival, why would he not use the term in the same sense in 13:29?

It is, therefore, entirely logical that the term feast in the expression & buy what we need for the feast be given the interpretation which must be attached to it everywhere else in John s Gospel. To assign any different meaning to it would be unwarranted.) It has become evident that the supper of chapter 13, which occurred on the first evening of the feast of the Passover, was the regular Passover Supper, of which Jesus partook at the regular time, Thursday-evening. It has also become evident that there is nothing in chapter 13 which contradicts the idea that he was crucified on Friday, the fifteenth of Nisan. See further on 18:28.) In the full consciousness of the fact that he was about to return to the Father, Jesus, who had loved his own all along, knew that the proper time had arrived to reveal to them his love to the uttermost.) 3, 4. And at supper, the devil having already put it into the heart of Judas Iscariot, Simon s son, to betray him, Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, rose from the supper, laid aside his garments, and having taken a towel, tied it around his waist.) It is Thursday-evening. The sun has gone down.

It is supper-time. The translation supper being ended of the A.V. must be rejected. It is based upon an inferior reading (��������� instead of ���������), but even that reading does not necessarily mean supper being ended. ��132�� The washing of the feet would naturally occur not at the end of a supper but at the beginning.) The situation as pictured here is as follows:) 1 1 2 8 0 “tw://bible.*?id=1.18.4|AUTODETECT|”

Jesus and the disciples have come from Bethany. The feet, protected only by sandals, had become partly exposed to sand and dust. They were dirty, or at least uncomfortable. In such circumstances, the washing of the feet was customary. The host, though not himself performing this service 7 1 -1 9 0 “tw://bible.*?id=1.18.4|AUTODETECT|”

Gen. 18:4) 1 1 -1 9 0 “tw://bible.*?id=42.7.44|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.7.44|AUTODETECT|”

Luke 7:44) 1 1 -1 9 0 “tw://bible.*?id=9.25.41|AUTODETECT|”

), would generally see to it that it was performed. It was, after all, a menial task, that is, a task to be discharged by a servant. When John the Baptist desired to give expression to his feeling of unworthiness in comparison to Christ, he could think of no better way to express this than to say that he deemed himself unworthy of kneeling down in front of Jesus in order to unloose his sandalstraps and remove the sandals (with a view to washing the Master s feet). See Vol. I, pp. 96, 97. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=9.25.41|AUTODETECT|”

I Sam. 25:41) 1 1 -1 9 0 0

And she (Abigail) arose, and bowed herself with her face to the earth, and said, Behold, thy handmaid is a servant to wash the feet of the servants of my lord (David). ) 1 1 2 8 0 “tw://bible.?id=42.22.24|AUTODETECT|” But here in the Upper Room there was no servant. Hence, one of the disciples should have performed this task. But none was willing. These men were too proud. A few moments ago (probably in connection with the order in which they would recline around the table) they had been arguing among themselves about the question of greatness 7 1 -1 9 0 “tw://bible.?id=42.22.24|AUTODETECT|” Luke 22:24) 1 1 -1 9 0 0 ). And this was not the first time that they had been squabbling about it. The question, Who among us is the greatest? seems to have occupied their minds and hearts again and again. The fact that greatness is measured with the yardstick of service had not registered with them.) 1 3 2 8 0 0 In the Upper Room everything was ready. Here stood the pitcher and the wash-basin; and there lay the long linen cloth. There was water in the pitcher. Yet no one stirred. Each disciple was hoping that someone else would make the first move. And among these disciples there was one man so indescribably low in character that even at this very moment he was fully determined to betray the Lord, yes, fully resolved actually to deliver him up by treachery into the hands of his enemies, and to do this for thirty pieces of silver!

Not one of the other disciples knew about this or suspected it.) It was the devil who had injected this vile purpose into the heart of Judas Iscariot, Simon s son. Having discovered at length that being a disciple of Jesus would not pay off, and being a thoroughly greedy individual, he was determined not to be put out of the synagogue (see on 9:22) but instead to cultivate the favor of the authorities by showing them where Jesus was (11:57). See further on 6:71 and on 12:4 6.) It was in the midst of such men men with the So Big attitude of heart, men with Judas the traitor in their midst that Jesus was about to set an example of humility and service. This reference to Judas, accordingly, makes the deed stand out in all its true greatness. Yes, the Master even washed the feet of Judas!) 1 1 2 8 0 “tw://bible.?id=19.2.8|AUTODETECT|” Another wonderful circumstance which adds glory to the deed was the fact that when Jesus performed it, he did it in the full consciousness (�0���, probably modal participle; not causal, nor merely concessive) that he was God s only begotten Son; hence, the rightful heir of all things. He knew that the Father had given all things into his hands cf. ) 7 1 -1 9 0 “tw://bible.?id=19.2.8|AUTODETECT|” Psalms 2:8) 1 1 -1 9 0 0 and see Vol. I, pp. 14, 150 , and that he had come from God and was going to God (see above, on verse 1).) 1 1 2 8 0 0 Jesus waited a long time. The disciples had already occupied their places around the U-shaped table. The food was on the table, and the meal was about to begin. Still no one offered to perform the duty of the servant. The water-pitcher, the wash-basin, and the apron-towel, placed there in the plain sight of all, frowned upon them. These utensils constituted a silent accusation against these men! Still no one moved.) 1 1 2 8 0 “tw://bible.?id=50.2.7|AUTODETECT|” It was then that Jesus acted. With calmness and majesty (see on verse 1 above) he rose from the supper and laid aside his garments (1�����). Note that the evangelist uses the plural garments both here and in verse 12. In 19:2 and 5 he uses the singular. In 19:23, 24 (the distribution of the garments among the soldiers, in connection with the crucifixion) he employs the plural once again. It seems, therefore that John makes a careful distinction. Hence, if the word garments in 13:2, 5 has the same meaning as in 19:23, 24, which seems probable, Jesus is pictured here as if he were an Oriental slave, wearing nothing but a loin-cloth. ) 7 1 -1 9 0 “tw://bible.?id=50.2.7|AUTODETECT|” Phil. 2:7) 1 1 -1 9 0 0 taking the form of a servant comes to our mind immediately. Both the flowing outer garment and the tunic (as well as the belt, of course) had been laid aside.) 1 1 2 8 0 “tw://bible.?id=60.5.5|AUTODETECT|” Then Jesus took a long, linen cloth (�������, from the Latin, linteum), and tied it around his middle, sothat with the end of this towel he would be able to dry the disciples feet after he had washed them with his hands. Truly, the Lord of glory had girded himself with humility 7 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|” I Peter 5:5) 1 1 -1 9 0 0 ).) 1 11 2 8 0 0 5. Then he poured water into the wash-basin, and began to wash the disciples feet, and to dry them with the towel which was tied around his waist.) The details of the action are pictured one by one. The scene had left an indelible impression on the mind of the evangelist John, who was present. Hence, the record is very graphic, and rightly so, the purpose being that the reader s mind may ponder this manifestation of wonderful condescension. The heart must linger here a while, until the lesson has been learned. Jesus poured water from the pitcher into the wash-basin.

He placed the latter on the floor right behind one of the men whose feet projected from the couch on which he was reclining. With this water the Lord now proceeded to wash this disciple s feet. Then he dried them with the end of the towel which was tied around his waist.) We have purposely used the terms wash-basin and wash in order to convey the similarity which in the original exists between the corresponding terms ������ and �����.) We do not know whose feet Jesus washed first of all. The words he began to wash probably serve to prepare the reader for the fact that there is going to be an interruption. (As this explanation agrees with the context, it would seem to be the most probable. But those commentators who discuss this point are not in agreement). The interruption is recorded in verses 6 11.) 6.

So he came to Simon Peter, who said to him, Lord, dost thou wash my feet? The reactions of all but one of the disciples are not recorded. They probably kept their thoughts to themselves. Being perplexed and (let us hope) ashamed (exception: Judas, of course) of the fact that Jesus was doing for them what they should have done for him and for each other, they were at a loss what to say. However, with Peter it was different. Impetuous and impulsive Peter!

He was the man who could not keep still. He did his thinking aloud. Lord (for the term see on 1:38, footnote 44; also on 12:21), says Peter, dost thou wash my feet? Peter sees the incongruity of what is happening. The Lord of glory, on the one hand, and Peter s dirty feet, on the other; what a contrast! To this disciple the very idea of the Lord washing Peter s feet was intolerable.

According to the original, the contrast between the words thou and my is brought out by placing them next to each other. In order to retain the flavor of the original we should really render Peter s protest as follows: Lord, dost thou my feet wash? Peter was shocked!) 7. Jesus answered and said to him, What I am doing you do not know now, but hereafter you will understand.) For answered and said, see Vol. I, p. 64. Peter had raised his emphatic objection to what Jesus was beginning to do just now.

Such an act of humiliation for the physical comfort of Peter was too much! He completely failed to realize that what the Lord was trying to do at this moment was part and parcel of all the events of this memorable night and of the hours that were to follow it. Peter simply did not know what he was saying; for if he demurs to the need of partial humiliation for his physical comfort, will he not have to reject the deed of absolute humiliation that has as its purpose his complete (spiritual as well as physical) salvation? In reality the two go together: when Jesus washes the feet of his disciples, that too is a necessary constituent of his suffering from conception to burial, whereby he merits salvation for his people.) It was for this reason that Jesus, who saw not only a part but the whole, said to Peter, What I am doing you do not know now, but hereafter you will understand. For the difference in meaning between the two verbs here used (�6�� and �������) see on 1:10, 31; 3:11; and 8:28. For the meaning of the expression hereafter (literally, after these things, ���p �����) see on 5:1.

Of the many explanations of this expression here in 13:7 there are two which we reject: in the Hereafter, that is, after you have entered heaven; and b. as soon as I have washed the feet of all of you, and have added a few words of explanation. In harmony with 16:12 14 we must interpret the expression to mean after my death, resurrection, ascension; particularly, after the outpouring of the Holy Spirit. Then the meaning not only of this feetwashing but of my entire work of humiliation will become clear to you. ) 8. Peter said to him, By no means shalt thou wash my feet ever. Jesus answered him, If I do not wash you, you have no share with me.) As already explained see on verse 7 Peter sees the part, not the whole. He is thinking only about what is happening just now, and even that he does not see in its true setting.

Jesus, however, is constantly thinking about the whole work of humiliation, of which this feet-washing is only a part. It is necessary to keep this distinction in mind. Otherwise it will be impossible to explain the dialogue.) Peter, conscious of the incongruity of the present situation, but completely unaware of the incongruity of a disciple telling his Lord what to do and what not to do, shouts: By no means shalt thou wash my feet ever! Note the strong double negative �P ��. Had Jesus drawn a contrast between now and hereafter? Well, no matter how long a time might elapse before hereafter would arrive, never, no, not in all eternity (�P �� & ��� �x� �0���) would Peter allow Jesus to wash his disciple s feet!

We must probably imagine that Peter, his feet already partly washed, suddenly drew them back in emphatic protest.) 1 1 2 8 0 “tw://bible.?id=45.8.17|AUTODETECT|” Jesus answered, If I do not wash you, you have no share with me. The meaning is simple, yet very deep: Peter, unless by means of my entire work of humiliation of which this feet-washing is only a part I cleanse you from your sins, you do not share with me in the fruits of my redemptive merits. Jesus, he alone, is the Son, the true Heir. To him all things were promised. He also earned them all by his work of humiliation. In principle he even now possesses them all (see on 13:1 and 3). But what he has he shares with his own, a thought which is brought out beautifully in ) 7 1 -1 9 0 “tw://bible.?id=45.8.17|AUTODETECT|” Rom. 8:17) 1 1 -1 9 0 0 . Believers are joint-heirs with Christ. But if Christ does not wash Peter, the latter will not share with the former.) 1 2 2 8 0 0 9. Simon Peter said to him, Lord, not my feet only but also my hands and my head!) Peter had completely missed the meaning of the words of his Lord. Jesus certainly had not meant to stress the physical, as if in some mysterious manner physical cleansing made one a sharer in the bounties which Jesus provided, and as if the greater the area washed, so much the more numerous would be the blessings received. Proceeding upon his mistaken assumption, Peter blurts out, Lord, not my feet only but also my hands and my head! ) 1 1 2 8 0 “tw://bible.?id=40.14.28|AUTODETECT|” Note how this disciple turns from one extreme to another. That was characteristic of Simon Peter. In the Gospels he is pictured as a man who again and again loses his balance. Now you see him walking courageously on the waters 7 1 -1 9 0 “tw://bible.?id=40.14.28|AUTODETECT|” Matt. 14:28) 1 1 -1 9 0 “tw://bible.?id=40.14.30|AUTODETECT|” ); a little later you hear him utter the cry for help, Lord, save me 7 1 -1 9 0 “tw://bible.?id=40.14.30|AUTODETECT|” Matt. 14:30) 1 1 -1 9 0 “tw://bible.?id=40.16.16|AUTODETECT|” ). At one moment he makes a glorious confession, Thou art the Christ, the Son of the living God 7 1 -1 9 0 “tw://bible.?id=40.16.16|AUTODETECT|” Matt. 16:16) 1 1 -1 9 0 “tw://bible.?id=40.16.22|AUTODETECT|” ); hardly have the echoes of this wonderful declaration faded, when he begins to rebuke the very Christ whom he has just confessed 7 1 -1 9 0 “tw://bible.?id=40.16.22|AUTODETECT|” Matt. 16:22) 1 1 -1 9 0 “tw://bible.?id=43.13.0|AUTODETECT|” ). Just a little while after the feet-washing hence, during this selfsame night which is discussed here in ) 7 1 -1 9 0 “tw://bible.?id=43.13.0|AUTODETECT|” John 13) 1 1 -1 9 0 “tw://bible.?id=43.13.37|AUTODETECT|” Simon definitely promises to lay down his life for Jesus 7 1 -1 9 0 “tw://bible.?id=43.13.37|AUTODETECT|” John 13:37) 1 1 -1 9 0 “tw://bible.?id=40.26.33|AUTODETECT|” ; and cf. ) 7 1 -1 9 0 “tw://bible.?id=40.26.33|AUTODETECT|” Matt. 26:33) 1 1 -1 9 0 “tw://bible.?id=40.26.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=43.18.17|AUTODETECT|” ). But a few hours later he is saying again and again, I am not his disciple 7 1 -1 9 0 “tw://bible.?id=43.18.17|AUTODETECT|” John 18:17) 1 1 -1 9 0 “tw://bible.?id=43.18.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.18.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=40.26.69-40.26.75|AUTODETECT|” ); and cf. ) 7 1 -1 9 0 “tw://bible.?id=40.26.69-40.26.75|AUTODETECT|” Matt. 26:69 75) 1 1 -1 9 0 0 . After Jesus has arisen victoriously, Simon Peter and John are running to the tomb, Simon being outdistanced by John. Once at the tomb Peter enters it before John does (20:4 6). And later on, at Antioch, he first throws aside all ideas of racial segregation and eats with the Gentiles. Nevertheless, soon afterward he withdraws completely from the converts of the pagan world.) 1 1 2 8 0 “tw://bible.?id=43.13.0|AUTODETECT|” We believe that in Peter s case grace gradually won the victory, as is clearly evident from his epistles. But what we have here in ) 7 1 -1 9 0 “tw://bible.?id=43.13.0|AUTODETECT|” John 13) 1 1 -1 9 0 0 is the typical Simon, the man who reminds one of a farmer s son who is very unsteady in carrying the bucket of milk. While he is walking, the milk splashes from the pail, now from this side, then from that. Such was Simon.) 1 9 2 8 0 0 Peter s reply here in 13:9 recalls the Samaritan woman s answer recorded in 4:15. See Vol. I, p. 163.) 10, 11. Jesus said to him, He who is bathed has no need of washing anything except his feet, but is clean altogether. And you are clean, but not all of you are. For he knew the one who was betraying him.

It was for this reason that he said, Not all of you are clean.) Jesus, continuing to use words in their deepest and most comprehensive sense see on verses 7 and 8 above answers Simon s request (that not only his feet but also his hands and his head be washed) by saying, He who is bathed that is, he who has been cleansed by my blood (justified) has no need of washing anything except his feet (on the basis of internal evidence the entire context here the words in italics must be regarded as genuine) that is, such a person being cleaned altogether (all his sins having been forgiven) needs only one thing, namely sanctification, here especially (though not exclusively) that work of God within the heart whereby the believer attains constantly renewed and ever-growing humility and day by day willingness and eagerness to render service to others in gratitude for all the benefits received.) It is true, of course, that a very appropriate symbol is basic to this great saying of the Lord. In the sphere of everyday life in the Orient a person who had taken a bath before leaving for a supper did not need to take another upon arrival at the banqueting-hall. The washing of the feet was all that was necessary. But as in all other instances (see our explanations of chapters 3, 4, and 6), so also here, Jesus is not speaking about the physical but about the spiritual. He who in chapter 3 speaks about spiritual rebirth, in chapter 4 about spiritual water, and in chapter 6 about the spiritual nourishment which he as bread of life provides, is here in 13:10 speaking about spiritual cleansing. This follows also from verse 11, And you are clean, but not all of you are.

The interpreter who explains verse 10 as having reference to physical cleansing must be consistent when he arrives at the explanation of verse 11. Logic requires, that he then interpret the verses as follows: Jesus said to him, He who has taken a physical bath has no need of washing anything except his feet, but is physically altogether clean. And you are physically clean, but not all of you are. On the face of Judas I see some dirt. That shows how absurd a conclusion can be, even though it be ever so logical, if the premise be false.) And you are clean, Jesus adds; that is, You are sharers in the redemption which my humiliation merits for you. In order to indicate for all time to come that he is not taken unawares by Judas but is in complete control of the situation, and in order to make the traitor solely responsible for his actions, Jesus appends this significant exceptive clause: but not all of you are.

Judas was not spiritually clean. And Jesus knew ($��� pluperfect of �6��, with sense of imperfect, knew all the while) the one who even now was in the process of betraying him. Yet, he did not name Judas. He did not even say in what respect this one man was not clean. The disciples are placed before a riddle. And for this there was a good reason.

See on 13:22.) 12 15. So when he had washed their feet, had taken his garments, and had resumed his place, he said to them, Do you know what I have done to you? You call me Teacher and Lord, and you say (this) correctly, for (that is what) I am. If, therefore, I your Lord and Teacher, have washed your feet, you also ought to wash each other s feet, for I have given you an example, in order that just as I did to you so also you should do.) Peter s objection having been answered, Jesus finished washing his feet, and then the feet of the others until the entire task was done. Then the Lord redressed and resumed his place at the table.) In order to understand what follows it must be borne in mind that the feet-washing was a. an essential element in Christ s humiliation; b. a symbol of that humiliation (the water that washed away physical filth was a true symbol of Christ s suffering during his entire life on earth and especially on the cross, whereby he not only atones for the guilt of his people but also merits for them the sanctifying work of the Holy Spirit); and c. a lesson in humility; in other words, an example.) Ideas a. and b. are very closely related. With respect to them Jesus has already told Peter that he would understand hereafter, not now.

Nevertheless, Jesus had prepared his mind and the minds of the others by saying to him, If I do not wash you, you have no share with me. ) 1 1 2 8 0 “tw://bible.?id=42.22.24|AUTODETECT|” But even though the disciples were able, at this moment, to catch but a glimpse of the deep meaning that was wrapped up in the feet-washing, the moral has instantaneous significance for them. How they needed the lesson (item c. above) which Jesus meant to teach them by means of this act! Bear in mind ) 7 1 -1 9 0 “tw://bible.?id=42.22.24|AUTODETECT|” Luke 22:24) 1 1 -1 9 0 0 !) 1 5 2 8 0 0 So Jesus said to his disciples: Do you know what I have done to you? Do you grasp the positive, practical teaching which I have just now imparted to you? Note that the Lord does not scold these men. He does not say, Shame on you! You should have washed each other s feet instead of waiting for me to do it. This rebuke is certainly implied in the exhortation, but the words of Jesus go much farther.

He is never satisfied with being merely negative. It is as if he were saying, The past was bad enough; we shall say nothing further about that; for the future, copy my example. The implied rebuke, concealed in words of loving, positive exhortation, often does more good than the expressed reprimand. In this positive atmosphere Jesus continues:) You call me Teacher and Lord, and you say (this) correctly, for (that is what) I am, ) Indeed, the disciples were right in addressing��133�� Jesus as Teacher (A �����q����, probably to be regarded as a translation of the Aramaic Rabbi; as 1:38 seems to indicate), for his teaching with authority and not as the scribes was the greatest that was ever heard on earth. Also they were right in addressing him as Lord (A ������); and the deeper the meaning they poured into this concept, the more right they were. He was, indeed, the owner of all things (see on 13:1, 3); moreover, he was equal in essence and authority with God, the Father.

See Vol. I, p. 103, footnote 44, for the gradual displacement of Rabbi by Lord. And see on 12:21.) When Jesus adds, You say (this) correctly, for (that is what) I am, he is making a statement that is entirely in line with his great declaration in 10:30: I and the Father, we are one. Those who claim that Jesus never represented himself as the rightful object of worship are clearly wrong. See also on 1:7, 8.) Now comes the application. It is an argument from the greater to the lesser: If, therefore, I, your Lord and Teacher the terms are reversed now, for it is especially as Lord that Jesus can claim the right to obedience have washed your feet (and the very form of the conditional sentence indicates that this act is here rightly assumed to have actually occurred), you also constantly (present tense) ought to wash each other s feet.

Surely, if the Lord of glory is willing to be girded around with a towel, having taken the form of a servant, actually washing and drying the feet of those who are so very far below him, it ought to be easy for mere disciples to render loving service to one another in the spirit of genuine humility! Note the emphatic position of the pronouns in the original. We have tried to preserve something of the flavor of the original by using italics.) 1 1 2 8 0 “tw://bible.?id=58.4.11|AUTODETECT|” Is Jesus instituting a new ordinance here, that of feet-washing? No, he is not commanding the disciples to do what (A) he has done; but he has given them an example in order that they, of their own accord, may do as (�����) he has done. Hence, significantly he adds: For I have given you an example 7 1 -1 9 0 “tw://bible.?id=58.4.11|AUTODETECT|” Heb. 4:11) 1 1 -1 9 0 “tw://bible.?id=58.8.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.8.5|AUTODETECT|” 8:5) 1 1 -1 9 0 “tw://bible.?id=58.9.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.26|AUTODETECT|” 9:26) 1 1 -1 9 0 “tw://bible.?id=59.5.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.5.10|AUTODETECT|” James 5:10) 1 1 -1 9 0 “tw://bible.?id=61.2.6|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=61.2.6|AUTODETECT|” II Peter 2:6) 1 1 -1 9 0 0 ), in order that just as I did to you so also you should constantly do. Jesus has shown (cf. the verb ��������) his humility under (Q��) their very eyes (hence, Q��������).) 1 1 2 8 0 “tw://bible.?id=54.5.10|AUTODETECT|” But although no sacrament has been instituted to be literally copied��134�� this does not remove the fact that under certain conditions those who may wish to show their hospitality in this manner are doing the proper thing 7 1 -1 9 0 “tw://bible.?id=54.5.10|AUTODETECT|” I Tim. 5:10) 1 1 -1 9 0 0 ). It should, however, be stressed that what Jesus had in mind was not an outward rite but an inner attitude, that of humility and eagerness to serve.) 1 1 2 8 0 0 16. Most solemnly do I assure you, the servant is not greater than his lord, neither is he who is sent greater than he who sent him.) 1 1 2 8 0 “tw://bible.?id=40.10.24|AUTODETECT|” For the words of solemn introduction see on 1:51. In all probability Jesus added these words in order to prevent anyone from saying: It is below my dignity to wash the feet of another believer. If it was not below the dignity of the Lord, it surely should not be considered below the dignity of the servant. This remains true even then when the servant is sent or divinely commissioned to function in a high office or to carry out an important task in the Church. If humility is the proper attitude for the Lord and Sender, how unremittingly should not the servant and commissioned individual exercise himself in this grace and grow in it. See also 15:20; ) 7 1 -1 9 0 “tw://bible.?id=40.10.24|AUTODETECT|” Matt. 10:24) 1 1 -1 9 0 “tw://bible.?id=42.6.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.40|AUTODETECT|” Luke 6:40) 1 1 -1 9 0 “tw://bible.?id=42.22.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.27|AUTODETECT|” 22:27) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 17. If you know these things, blessed are you if you do them.) 1 1 2 8 0 “tw://bible.?id=40.7.17|AUTODETECT|” See what has been said about this verse above, in footnote 129. The words of Jesus are very clear. Faith without works is dead. See also ) 7 1 -1 9 0 “tw://bible.?id=40.7.17|AUTODETECT|” Matt. 7:17) 1 1 -1 9 0 “tw://bible.?id=40.7.24-40.7.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.7.24-40.7.27|AUTODETECT|” 24 27) 1 1 -1 9 0 “tw://bible.?id=40.11.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.30|AUTODETECT|” 11:30) 1 1 -1 9 0 “tw://bible.?id=46.4.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.4.20|AUTODETECT|” I Cor. 4:20) 1 1 -1 9 0 “tw://bible.?id=59.1.22-59.1.27|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=59.1.22-59.1.27|AUTODETECT|” James 1:22 27) 1 1 -1 9 0 “tw://bible.?id=59.2.14-59.2.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.2.14-59.2.26|AUTODETECT|” 2:14 26) 1 1 -1 9 0 0 . It must not escape us that we have here not a commandment but a very loving and tender declaration. It has been called a promise, but it is even more than that. It is the statement of a fact: the practice of humility imparts blessedness. When Jesus says, If you know these things, etc., he means, according to the context, If you know that a. he who is Lord and Teacher is willing to minister to the needs of those who are his subjects and pupils, even though in doing so he has to stoop very low; and if you know that b. all the more, those who were thus benefited should be willing to serve one another in humility of spirit; if you know these things, blessed are you if you do them. ) 1 1 2 8 0 “tw://bible.?id=40.5.1-40.5.12|AUTODETECT|” The term blessed (��������) does not necessarily refer to those who are considered happy by others; nor even primarily to those who consider themselves happy, but to those who are indeed the objects of God s favor, whether or not they are considered such by other men or even by themselves. The blessed ones may be poor and may even be mourning 7 1 -1 9 0 “tw://bible.?id=40.5.1-40.5.12|AUTODETECT|” Matt. 5:1 12) 1 1 -1 9 0 0 , The Beatitudes). The blessedness here spoken of is a matter not (at least, not primarily) of feeling, but of inner spiritual condition or state. The Christian who practises humility possesses this felicity whether he is at all times conscious of it or not. Before God, in his eyes, he is blessed. The Aramaic word which Jesus probably employed both here in 13:17 (see also 20:29) and in The Beatitudes (also in several other New Testament passages) resembles the Hebrew word found in many passages of the Psalms (1:1; 2:12; 31:1; 32:2; 33:12; 34:8; 40:4; 41:4; etc.). It means superlatively blessed, most blessed. It is true, of course, that the smile of God which is upon such a person who is constantly doing these things (note present continuative tense), sothat humility is of the very essence of his character, will sooner or later be reflected in his heart, sothat he will possess the peace of God which passes all understanding.) 1 9 2 8 0 0 18. Not of you all am I speaking. I know the ones I have chosen; but (this happened) in order that the scripture may be fulfilled:) He who eats my bread) Has lifted his heel against me.) In order to show the probable connection between verses 17 and 18 and to state more fully the thought of this condensed saying, we paraphrase verses 17 and 18 as follows:) If you know these things, blessed are you if you do them. But not of you all am I speaking in holding out this prospect of blessedness. I know the ones I have chosen for myself to be my apostles. There is one who, though chosen, is not blessed.

But as to the fact that I also chose him, this happened in order that the scripture may be fulfilled:) He who eats my bread) Has lifted up his heel against me. ) In our translation we have placed the words this happened between parenthesis because we inserted them. We accept an ellipsis at this point. There are certain commentators who do not grant this ellipsis and whose translation and consequent interpretation is quite different. See the footnote in which we state the reasons for not being able to accept their view.��135��) Not of you all am I speaking. Judas should have pondered this statement. He should have taken to heart the clear implication.

The saying serves to fix the responsibility for his act entirely on himself. It also serves to fortify the faith of the other disciples. When, after a little while, they receive the surprise of their lives with respect to Judas, they will begin to realize that Jesus had known it all along, and that what was happening was not a frustration but a fulfilment of the divine plan.) 1 1 2 8 0 “tw://bible.?id=42.6.13|AUTODETECT|” I know the ones (�����) I have chosen (or: I have chosen for myself, if the middle voice retains its distinctive flavor). Jesus knows them now. He knew them from the very beginning (see on 1:42; 1:47; 2:24, 25). He knew what kind (probably implied in �����) of men they were. That was true also with respect to Judas. Yet, when from among many disciples (in a general sense) Jesus had chosen the Twelve 7 1 -1 9 0 “tw://bible.?id=42.6.13|AUTODETECT|” Luke 6:13) 1 1 -1 9 0 0 ), he had also chosen Judas (not unto salvation but) to be one of the apostles. Thoroughly aware of what he was doing, he had included in his selection the man who was going to betray him. Explaining this, he continues: But (this happened) in order that the scripture may be fulfilled, He who eats my bread has lifted his heel against me. For this use of 5�� see not only footnote 130 but also on 12:38.) 1 1 2 8 0 “tw://bible.?id=19.41.9|AUTODETECT|” The scripture-passage which was in the process of attaining its final fulfilment was ) 7 1 -1 9 0 “tw://bible.?id=19.41.9|AUTODETECT|” Ps. 41:9) 1 1 -1 9 0 “tw://bible.?id=19.41.9|AUTODETECT|” , which is quoted here according to the Hebrew. It stresses the reprehensible character of the sin of betraying one s benefactor. Eating another person s bread (������, originally gnawing, chewing, but here the same as �����, as is clear from the LXX version of ) 7 1 -1 9 0 “tw://bible.?id=19.41.9|AUTODETECT|” Ps. 41:9) 1 1 -1 9 0 “tw://bible.?id=40.24.38|AUTODETECT|” , and from a comparison of ) 7 1 -1 9 0 “tw://bible.?id=40.24.38|AUTODETECT|” Matt. 24:38) 1 1 -1 9 0 “tw://bible.?id=42.17.27|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.17.27|AUTODETECT|” Luke 17:27) 1 1 -1 9 0 0 ), and then suddenly kicking him (lifting the heel against him, like a horse which without warning attacks its owner, kicking him violently), is the sin here described and condemned.) 1 1 2 8 0 “tw://bible.?id=10.15.12|AUTODETECT|” Thus David had been betrayed by Ahithophel. Read ) 7 1 -1 9 0 “tw://bible.?id=10.15.12|AUTODETECT|” II Sam. 15:12) 1 1 -1 9 0 “tw://bible.?id=10.16.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=10.16.23|AUTODETECT|” 16:23) 1 1 -1 9 0 “tw://bible.?id=19.41.9|AUTODETECT|” . In the quoted passage 7 1 -1 9 0 “tw://bible.?id=19.41.9|AUTODETECT|” Ps. 41:9) 1 1 -1 9 0 “tw://bible.?id=19.55.12-19.55.14|AUTODETECT|” ) the Psalmist refers to Ahithophel or to a person similar to him. See also ) 7 1 -1 9 0 “tw://bible.?id=19.55.12-19.55.14|AUTODETECT|” Ps. 55:12 14) 1 1 -1 9 0 “tw://bible.?id=19.55.12-19.55.14|AUTODETECT|” . It is entirely true that the Oriental considers an attack upon a person by whom one has been entertained at dinner to be well-nigh unthinkable. But especially in the light of ) 7 1 -1 9 0 “tw://bible.?id=19.55.12-19.55.14|AUTODETECT|” Ps. 55:12 14) 1 1 -1 9 0 0 an action such as that of Ahithophel merits strong disapproval and revulsion regardless of any regional etiquette. And if this be true with respect to Ahithophel, it is certainly true with respect to Judas, who kept up appearances of friendship to the very last! Not one of the disciples suspected Judas. He was two-faced. A double-crosser deserves to be despised.) 1 5 2 8 0 0 19. From now on I am telling (this) to you before (it) takes place, in order that when it does take place you may continue to believe that I am (he).) Here Jesus reveals his very heart. He shows what a kind Savior he is. He displays his affectionate and personal concern for the spiritual welfare of his own, and he does this in a marvelous manner. He knows that the treachery of Judas will have a tendency to upset the disciples and to undermine their faith. They might even begin to think of their Master as having become the victim of the plotting of that very shrewd fellow, Judas.

This will happen unless the Lord is able to convince them that whatever befalls him, far from taking him by surprise, was included in God s eternal and all-comprehensive plan. And in order that when (E���, whenever, the exact moment is not stipulated) it happens they may be strengthened in this comforting conviction, he mentions and describes the deed in advance. Not only this, but he even tells them in so many words that this is the reason why he is making the prediction at this time and from this point on (�� ���, the prediction becomes more definite in 13:21, 26). He is dealing with his disciples like a mother deals with her child, lovingly explaining why she is following a certain course.) When Judas by and by betrays the Master with a kiss, and the latter has seemingly suffered a defeat, when the Messiah experiences the bitter agonies of Gethsemane, Gabbatha, and Golgotha, the disciples must continue to believe(���������).��136�� See Vol. I, pp. 33, 34; also on 20:30, 31. They must continue to believe that I am (he), that is, that Jesus is whatever he claimed to be.

See on 8:24.) 20. I most solemnly assure you see on 1:51 , he who receives anyone whom I send receives me; and he who receives me receives him who sent me.) When the prediction of verse 18 begins to be fulfilled, Jesus remains the Messiah, the Son of God, clothed with authority to send out his ambassadors. Hence, when the disciples see their Lord delivered into the hands of his enemies, let them not despair. Let them not think, Now it is all over, not only with him but also with us, his followers. On the contrary, everything continues just as it was. Nay rather, the very facts of the humiliation confirm his authority and the validity of their commission.

An ambassador of Christ Betrayed, Condemned, and Crucified, is still a true ambassador; in fact, he is the only true ambassador.) 1 1 2 8 0 “tw://bible.*?id=40.10.40|AUTODETECT|” It follows, of course, that he who receives anyone whom I send��137�� receives me; and he who receives me receives him who sent me. Christ and his Sender are one (10:30). It is impossible to accept the one and reject the other. The two are inseparable. And when the plan of God is carried out, and Judas betrays the Lord, delivering him into the hands of the enemy, the disciples must remain conscious of the dignity of their calling. They will remain ambassadors for Christ.

And when they say to anyone, We beseech you, on behalf of Christ, be reconciled to God, God himself through their preaching will be making his appeal to the sinner. If anyone, whether Jew or Greek, rejects such an appeal, he will be rejecting Christ; and if anyone rejects the Christ, he will be rejecting his Sender, God. The statement applies to all time, and to every true ambassador for Christ (i.e., to every ambassador who truly represents him and truly proclaims his Word). Hence, it is even more general in its application than the similar one in ) 7 1 -1 9 0 “tw://bible.*?id=40.10.40|AUTODETECT|” Matt. 10:40) 1 1 -1 9 0 0 .) 1 10 2 8 0 0 ) 13:21 30) 21 When he had said these things, Jesus was troubled in the spirit, and he testified and said, Most solemnly do I say to you,��138�� one of you will betray me. 22 The disciples kept looking at each other, being at a loss (to know) of whom he spoke. 23 There was reclining next to the bosom of Jesus one of his disciples, one whom Jesus (constantly) loved. 24 So Simon Peter nodded to this one and said to him, Say who it is of whom he speaks. 25 Accordingly, having leaned back on the breast of Jesus, he said to him, Lord, who is it? 26 So Jesus answered, He it is to whom I shall give the morsel after I have dipped it. Having dipped the morsel, he took it and gave it to Judas, the son of Simon Iscariot.) 27 Then, after the morsel, Satan entered into him. So Jesus said to him, What you are doing, do more quickly. 28 Now no one of those reclining knew why he had said this to him. 29 For some were thinking, since Judas had the money-box, that Jesus was telling him, Buy what we need for the feast, or (that he had said it) in order that Judas might give something to the poor. 30 So, having taken the morsel, he went out immediately; and it was night.) ) 13:21. When he had said these things, Jesus was troubled in the spirit, and he testified and said, Most solemnly do I say to you, one of you will betray me. ) The exact order in which the happenings in the Upper Room followed one another has not been revealed in such a clear and definite manner that all interpreters are agreed. As we see it, the sequence as given by A. T.

Robertson (A Harmony of the Gospels, New York, 1922, pp. 190 196) is as good as any that has been proposed and better than some. Now if this be correct, the order of events was as follows:) 1. Jesus washes the feet of his disciples and explains to them that he has given them an example to be followed (13:1 20).) 2. He startles the disciples by telling them that one of their own number is going to betray him. Judas leaves (13:21 30).) 3. He issues his new commandment and predicts Peter s denial (13:31 28).) 1 1 2 8 0 “tw://bible.?id=40.26.26-40.26.29|AUTODETECT|” 4. He institutes the Lord s Supper 7 1 -1 9 0 “tw://bible.?id=40.26.26-40.26.29|AUTODETECT|” Matt. 26:26 29) 1 1 -1 9 0 “tw://bible.?id=41.14.22-41.14.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.22-41.14.25|AUTODETECT|” Mark 14:22 25) 1 1 -1 9 0 “tw://bible.?id=42.22.17-42.22.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.17-42.22.20|AUTODETECT|” Luke 22:17 20) 1 1 -1 9 0 “tw://bible.?id=46.11.23-46.11.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.23-46.11.26|AUTODETECT|” I Cor. 11:23 26) 1 1 -1 9 0 0 ). This important event, having been fully covered by the Synoptists and by Paul, John does not repeat.) 1 6 2 8 0 0 5. He tenderly instructs his disciples and commits them to the Father s care (Farewell Discourse and Highpriestly Prayer, chapters 14 17 of John s Gospel).) Note that, with the exception of item 4 which John omits, this is the order in which the man who himself was there relates the events. But was not Matthew also present? Indeed, but there is this difference between John s account and that of the Synoptists (including Matthew) that, on the whole, John s notes of time are here (and often; see Vol. I, p. 36, item (2)) more numerous and more definite than are theirs. While the Synoptists (especially Luke) do not seem to have any intention of giving us a strictly chronological account, John creates the impression that he is giving us such an account, as appears from the following notes of time:) a. 13:2 Now supper arriving & The account of the feet-washing follows (see 13:1 20).) b. 13:21 When he had said these things, Jesus was troubled in the spirit, and he testified and said & There follows the announcement with respect to Judas betrayal (13:21 30).) c. 13:30 So, having taken the morsel, he went out immediately; and it was night.) d. 13:31: So when he (Judas) had gone out, Jesus said & There follows the new commandment and the prediction concerning Peter s denial (13:31 38).) 1 1 2 8 0 “tw://bible.?id=40.26.21|AUTODETECT|” We turn now to 2, the announcement regarding (and dismissal of) the traitor. It took place while they were engaged in eating 7 1 -1 9 0 “tw://bible.?id=40.26.21|AUTODETECT|” Matt. 26:21) 1 1 -1 9 0 “tw://bible.?id=41.14.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.18|AUTODETECT|” Mark 14:18) 1 1 -1 9 0 0 ). This probably places it at point f. in the order of the Passover Supper as described in Vol. I, p. 121.) 1 1 2 8 0 0 Jesus had said certain things which reflected and increased his grief. He was troubled. For the meaning of this verb see on 11:33, 34; 14:1. He had said, And you are clean, but not all of you are (13:10); and He who eats my bread has lifted his heel against me (13:18). By saying, Not all of you are clean, he had even given a hint that the wicked conspirator whom he had in mind was one of the twelve. But they had probably failed to catch this hint.) 1 1 2 8 0 “tw://bible.?id=41.12.30|AUTODETECT|” Jesus knows that the time has now arrived to speak more plainly about this painful subject. Hence, it does not surprise us to read, When he had said these things (referring, perhaps, to all that he had said in verses 6 20), he was troubled in the spirit. For spirit the original has ������. This is the higher element in man viewed in its relation to God. It is the same immaterial substance as that which in the LXX and in the New Testament is sometimes designated the soul 7 1 -1 9 0 “tw://bible.?id=41.12.30|AUTODETECT|” Mark 12:30) 1 1 -1 9 0 “tw://bible.?id=44.14.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.14.2|AUTODETECT|” Acts 14:2) 1 1 -1 9 0 “tw://bible.?id=50.1.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.27|AUTODETECT|” Phil. 1:27) 1 1 -1 9 0 “tw://bible.?id=42.1.46|AUTODETECT|” , the seat of the will, desires, and affections); but contemplated from a different point of view. Sometimes, however, the terms are used interchangeably 7 1 -1 9 0 “tw://bible.?id=42.1.46|AUTODETECT|” Luke 1:46) 1 1 -1 9 0 “tw://bible.?id=42.1.47|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.47|AUTODETECT|” 47) 1 1 -1 9 0 “tw://bible.?id=44.7.59|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.59|AUTODETECT|” Acts 7:59) 1 1 -1 9 0 “tw://bible.?id=44.15.26|AUTODETECT|” with ) 7 1 -1 9 0 “tw://bible.?id=44.15.26|AUTODETECT|” Acts 15:26) 1 1 -1 9 0 0 ).��139�� Jesus was troubled because of what he had just said, and in view of what he was about to say. And he testified, that is, in an impressive manner he made an open declaration. It could even mean: he bore witness of that which with the prophetic eye of his soul he had already seen. For the verb to testify see on 1:51. He testified and said, Most solemnly do I say to you (see on 1:51), one of you will betray me. ) 1 2 2 8 0 0 One of you! It came as a bolt from the blue. It was a stunning blow. What! Did the Lord actually mean to say that one of their own number was going to hand him over (���������) to the authorities, for them to deal with as they pleased?) 22. The disciples kept looking at each other, being at a loss (to know) of whom he spoke.) 1 1 2 8 0 “tw://bible.?id=40.26.21-40.26.25|AUTODETECT|” In order to see the entire picture one should also read the Synoptics on this 7 1 -1 9 0 “tw://bible.?id=40.26.21-40.26.25|AUTODETECT|” Matt. 26:21 25) 1 1 -1 9 0 “tw://bible.?id=41.14.18-41.14.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.18-41.14.21|AUTODETECT|” Mark 14:18 21) 1 1 -1 9 0 “tw://bible.?id=42.22.21-42.22.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.21-42.22.23|AUTODETECT|” Luke 22:21 23) 1 1 -1 9 0 “tw://bible.?id=41.14.18|AUTODETECT|” ). They inform us that when Jesus said, One of you will betray me, he added, one who eats with me 7 1 -1 9 0 “tw://bible.?id=41.14.18|AUTODETECT|” Mark 14:18) 1 1 -1 9 0 “tw://bible.?id=42.22.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.21|AUTODETECT|” Luke 22:21) 1 1 -1 9 0 “tw://bible.?id=43.13.18|AUTODETECT|” ; cf. on ) 7 1 -1 9 0 “tw://bible.?id=43.13.18|AUTODETECT|” John 13:18) 1 1 -1 9 0 “tw://bible.?id=42.22.22|AUTODETECT|” ). They show that in this connection Jesus characterized the act of the betrayer as being: a. a deed which did not take him by surprise, but had been fully determined in the eternal counsel of God; and b. one for which the doer was, nevertheless, fully responsible 7 1 -1 9 0 “tw://bible.?id=42.22.22|AUTODETECT|” Luke 22:22) 1 1 -1 9 0 “tw://bible.?id=40.26.24|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.26.24|AUTODETECT|” Matt. 26:24) 1 1 -1 9 0 “tw://bible.?id=41.14.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.21|AUTODETECT|” Mark 14:21) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 The vivid description of the reaction among the disciples shows that the author of the Fourth Gospel was one of the company. He never forgot that dramatic moment. As he was writing, it was as if the soul-terrifying words of Jesus regarding the betrayer were still resounding through the Upper Room. That look of overwhelming consternation, serious misgiving, and painful surprise, on the face of John s fellow-disciples as he had seen them that night, flashed once more upon the screen of his memory. Again he saw it all, just as if it had taken place (not a half century or more but only) a few minutes ago. And as he had seen them, so they had seen him!

He writes:) The disciples including himself, of course kept looking (see Vol. I, p. 85, footnotes 33) at each other in startled dismay. They were at a loss to know (saw no way of knowing; note ����������, without a way, without resource) of whom he spoke. They were thoroughly perplexed.) Christ s shocking announcement evoked three responses; and these responses came in the form of questions, as follows:) 1 1 2 8 0 “tw://bible.*?id=40.26.22|AUTODETECT|”

1. A question of wholesome self-distrust, Surely not I, Lord? That was the reaction on the part of all the disciples with the exception of Judas 7 1 -1 9 0 “tw://bible.?id=40.26.22|AUTODETECT|” Matt. 26:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.26.25|AUTODETECT|”
2. A question of loathsome hypocrisy, Surely not I, Rabbi? That, probably after considerable hesitation, was Judas response 7 1 -1 9 0 “tw://bible.*?id=40.26.25|AUTODETECT|” Matt. 26:25) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0
3. A question of childlike confidence, Lord, who is it? And that, as we shall see, was the way in which John, prompted by Peter, expressed himself.) 1 1 2 8 0 “tw://bible.?id=40.26.23|AUTODETECT|” When the disciples asked, Surely not I, Lord? Jesus did not immediately allay their fear or cure their self-distrust. Nor did he at once satisfy their suddenly-aroused curiosity. He gave a very general answer: He that dipped his hand with me in the dish, the same man will betray me 7 1 -1 9 0 “tw://bible.?id=40.26.23|AUTODETECT|” Matt. 26:23) 1 1 -1 9 0 0 ). But Judas surely was not the only man who was dipping his hand with Jesus in the dish. Hence, this answer did not identify the betrayer. What it did accomplish was the following:) 1 1 2 8 0 “tw://bible.*?id=1.4.6|AUTODETECT|” a. It emphasized the low-down character of the betrayer s deed, and in so doing it served as a warning. Think of it: dipping his hand with the Master in the same dish, and then betraying him! Let Judas ponder what he is doing. I know your designs, Judas, the Master seems to be saying. The revelation of this detailed knowledge was intended as an earnest warning.

Yes, in God s incomprehensible and all-comprehensive decree there is room even for solemn admonitions given to those who ultimately are lost. You ask, How is that possible? I answer: I do not know, but the fact remains, nevertheless. If one does not want to accept the idea of warnings even for reprobates, he misses something of the meaning of this account. The serious character of the implied admonition increases the guilt of Judas. It also affords a better and truer insight into the soul of Jesus.

Before one is ready to deny the possibility of earnest warnings even for the reprobate, he should study ) 7 1 -1 9 0 “tw://bible.?id=1.4.6|AUTODETECT|” Gen. 4:6) 1 1 -1 9 0 “tw://bible.?id=1.4.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.4.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=23.5.1-23.5.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.5.1-23.5.7|AUTODETECT|” Is. 5:1 7) 1 1 -1 9 0 “tw://bible.?id=26.3.18-26.3.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.3.18-26.3.21|AUTODETECT|” Ezek. 3:18 21) 1 1 -1 9 0 “tw://bible.?id=26.18.30-26.18.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.18.30-26.18.32|AUTODETECT|” 18:30 32) 1 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” 33:11) 1 1 -1 9 0 “tw://bible.?id=20.29.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.29.1|AUTODETECT|” Prov. 29:1) 1 1 -1 9 0 “tw://bible.?id=42.13.6-42.13.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.13.6-42.13.9|AUTODETECT|” Luke 13:6 9) 1 1 -1 9 0 “tw://bible.?id=42.13.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.13.34|AUTODETECT|” 13:34) 1 1 -1 9 0 “tw://bible.?id=42.13.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.13.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=44.20.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.31|AUTODETECT|” Acts 20:31) 1 1 -1 9 0 0 . Many similar passages could be added.) 1 2 2 8 0 0 b. It rivets the attention upon the depth of Christ s suffering. In a treacherous and humiliating manner he, the Lord of glory, is being handed over to his enemies. It is very important that we see this. Our reflection on the account of Christ s Passion should not become lost in all kinds of details regarding Judas and Peter and Annas and Pilate. It is, after all, the story of his suffering. It centers in him, and we must never forget to ask how all these things affected him!) c. It showed, once again, that Jesus was in full control of the situation. He was not taken by surprise. He knew exactly what was happening and what was going to happen, the very details. See on 13:19.) 1 1 2 8 0 “tw://bible.?id=40.26.23|AUTODETECT|” d. It furnished an opportunity to the disciples to examine themselves. This point is often passed by. It is, nevertheless, very important. By giving the answer that is recorded in ) 7 1 -1 9 0 “tw://bible.?id=40.26.23|AUTODETECT|” Matt. 26:23) 1 1 -1 9 0 “tw://bible.?id=42.22.24|AUTODETECT|” (see above) Jesus did not identify the betrayer, and exactly by not identifying him the Lord was actually doing all a favor. He knew that self-examination would be the very best exercise for men such as these 7 1 -1 9 0 “tw://bible.?id=42.22.24|AUTODETECT|” Luke 22:24) 1 1 -1 9 0 “tw://bible.?id=19.139.23|AUTODETECT|” !). Let each disciple be caught with a certain dread of himself. Let him be filled with grave misgivings, with wholesome self-distrust. These men need time for self-examination. And so, for a few moments at least, the work of introspection has its free course. Did anyone pray the prayer of ) 7 1 -1 9 0 “tw://bible.?id=19.139.23|AUTODETECT|” Ps. 139:23) 1 1 -1 9 0 “tw://bible.?id=19.139.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=19.139.24|AUTODETECT|” 24) 1 1 -1 9 0 0 ?) 1 17 2 8 0 0 Search me, O God, and know my heart;) Try me, and know my thoughts;) And see if there be any wicked way in me.) And lead me in the way everlasting. ) 23, 24. For one of them (Peter, of course) the suspense soon became unbearable. John tells what happened, for he himself was involved in the following incident: There was reclining in the bosom of Jesus one of his disciples, one whom Jesus (constantly) loved. So Simon Peter nodded to this one and said to him, Say, who it is of whom he speaks.) The occupants of the Upper Room were reclining on couches, divans, or mattresses around a low table. On entering the room one would be able to see these divans arranged in inverted U-shaped fashion, with the guests reclining at the opposite end of the table and on the two sides. Each man, facing the table, would be lying slantwise, with his feet extended toward the floor.

He would be stretched out on his left side and leaning on his left arm, in order to keep the right arm and hand free to handle the food. Naturally, the person on the right would have his back turned to his neighbor, and his head would be resting in front of (or upon) his neighbor s breast, i.e., in his bosom: that part (or fold) of the garment which covers the breast.) Thus, there was reclining in the bosom of Jesus hence, to his right one of his disciples, the one whom Jesus (constantly) loved. For a discussion of the possible distinction in meaning between two different verbs meaning to love see on 21:15 17.) Who was this disciple whom Jesus loved? See 13:23; 19:26; 20:2 (�����); 21:7, 20. The attempts to identify him have been numerous.��140�� For the reasons stated in Vol. I, pp. 18 21 we adhere to the traditional view that this beloved disciple was John, the author of the Fourth Gospel.

Now it is clear that Jesus loved all his true disciples (13:1; 14:21; 15:9; 17:9, 12). Nevertheless, the name the disciple whom Jesus loved had been given to this one disciple, to him alone. Is it not possible that the others had bestowed this honorable title upon him when they noticed the intimate character of the fellowship between him and the Master? If this be correct, John is simply making use of the name which others had given him. And is it not possible that this unique relationship between Jesus and John was rooted in the fact that, due to God s sovereign distribution of endowments and talents, John understood Jesus better than did any of the rest? Moreover, when the evangelist styles himself the disciple whom Jesus loved, he is not boasting of his own love for the Master; on the contrary, he is glorying in the Master s love for him.

Such glorying is not sinful.) Simon Peter nodded to this one. Attempts have been made to indicate the places occupied respectively by Jesus, John, Peter, and Judas.��141�� But, aside from the fact that John was lying in the bosom of Jesus, we know very little. The information given us in this account is insufficient to lead to any precise results, as is evident from the conflict in the opinions of the interpreters. One well-known expositor places Peter next to and to the right of John (why, then, would Peter have to signal to John?); another views him as stretched out behind that is, to the left of Jesus (would not this have made conversation between John and Peter rather awkward, with Jesus between them?); and several, probably following Edersheim, place Peter directly across the table from John (which is better, but is not the only possibility). Those who adopt the latter view often add that Simon, thoroughly ashamed of himself because of the lesson which Jesus had taught him in the feet-washing, had rushed off to take the lowest place. But all this is conjecture.) Peter signaled to John.

He gave the latter credit for knowing more than he actually knew. Simon was convinced that John knew whom Jesus had in mind when he said, One of you will betray me. Why was John keeping this information to himself? So, having gained his attention, Peter demands of him, Say who it is of whom he speaks. ��142��) 25. Accordingly, having leaned back on the breast of Jesus, he said to him, Lord, who is it? This is the question of quiet, child-like confidence.

See above on 13:22. John addresses Jesus as his divine Lord. See on 1:38 and 12:21. It was very easy for John, who was lying so close to the breast of Jesus, to tilt his head back a little so as to be looking straight into the eyes of the Master! With adorable frankness and simplicity, entirely convinced that Jesus will not disappoint him, John asks, Lord, who is it? ) 26. So Jesus answered, He it is to whom I shall give the morsel after I have dipped it.

Having dipped the morsel, he took it and gave it to Judas, the son of Simon Iscariot.) It would seem that even before John had asked his question, Jesus had broken off a piece of unleavened bread from one of the flat cakes lying on the table. Holding it in his hand, he whispers to his beloved disciple that the traitor is that man to whom he is going to give this morsel after having dipped it. So having dipped it into a vessel filled with bitter herbs, vinegar, and salt, or into one which contained a sauce made of mashed fruit (probably dates, figs, and raisins, representing the fruits of the land), water, and vinegar the two (bitter herbs and mashed fruit) may even now have been combined in one bowl, as was the practice in later years , he took it out again and gave it to Judas, the son of Simon Iscariot (see on 6:71).) Now John knew that Judas was the traitor. We may, perhaps, assume that he quickly conveyed this intelligence to Peter (by sign-language?), but this is not in the record.) But why did Jesus use this method to answer John s question? Why did he not simply whisper back, It is Judas ? It was in order to impress upon the latter the enormity of his crime, that it might serve as an additional warning.

See on 13:22. Judas was ready to betray the One out of whose very hand he had been fed!��143��) 27. Then, after the morsel, Satan entered into him. The devil had put an evil suggestion into the heart of Judas (see on 13:2). Judas had acted upon that suggestion. Now the devil here called Satan, i.e., the adversary puts himself into Judas heart.

That is his usual method of procedure with those who do not resist him. Satan takes full possession of the betrayer s soul. (How the evangelist discovered this has not been revealed.) Judas is now a completely hardened individual. The warnings of Jesus had not been heeded. Now they will no longer be issued. Jesus is through with Judas.) So Jesus said to him, What you are doing, do more quickly . The same word which we have translated more quickly or faster (������) occurs also in 20:4, The other disciple ran ahead, faster than Peter. ) 1 1 2 8 0 “tw://bible.?id=40.26.25|AUTODETECT|” Thus tersely Jesus dismissed Judas, and at the same time revealed that he, as Lord of all, was complete Master of the situation. All the details of his Passion, including the time-schedule, were in his own hands, not in the hands of the traitor. In the plan of God it had been decided that the Son of God would make himself an offering for sin by his death on the cross, and that this would happen on Friday, the fifteenth of Nisan. That was not the moment which had been selected by the Sanhedrin or by Judas. Hence, Judas must work faster. And Judas does work faster, probably because he now knew 7 1 -1 9 0 “tw://bible.?id=40.26.25|AUTODETECT|” Matt. 26:25) 1 1 -1 9 0 0 ) that he had been discovered. He was probably afraid lest the whole plot would fail if he did not act quickly.) 1 18 2 8 0 0 28, 29. Now no one of those reclining knew why he had said this to him. For some were thinking, since Judas had the money-box, that Jesus was telling him, Buy what we need for the feast, or (that he had said it) in order that Judas might give something to the poor.) By this time three or four people at the table knew the identity of the traitor: Jesus, who had known it all along, Judas (of course), John, and probably Peter. It is certainly not necessary to suppose that the conversation between Jesus and John, recorded in 13:25, 26, had been heard by all. We know that the mouth of Jesus was very close to the ear of John, and vice versa. Why then should these two have spoken to each other in anything but a low voice?

However, the words, What you are doing, do more quickly, were heard by all. It is easy to understand that to the other disciples (all except Judas, John, and probably Peter) these words were a riddle, but why should they have been unintelligible to John and Peter? How is it that the evangelist says that no one knew why Jesus had issued his terse command? The answer is probably to be sought in this general direction: when one is deeply shocked by a piece of thoroughly unexpected news, it takes time for the mind to adjust itself to the new situation. Probably neither John nor Peter, nor any of the others, had ever thought ill of Judas. Hence, they could not at the spur of the moment, put two and two together.

They were not immediately able to connect the words of dismissal (13:27b) with the symbolic action of identification (13:26b).) Afterward, when, looking back upon this never-to-be-forgotten scene, the disciples exchanged notes, the evangelist discovered that on that memorable evening some of them, revolving in their minds the riddle-like saying of Jesus to Judas, What you are doing, do more quickly, had arrived at conclusions as to what these words might mean. They had been of the opinion that since Judas was in charge of the money-box (see on 12:6), he was being directed to buy whatever was necessary for the seven-day festival (see on 13:1); or that the treasurer had received the veiled instruction in order that��144�� he might give something to the poor. This incidentally indicates that the disciples considered it to be natural for Jesus to promote Christian charity and benevolence! Against the idea that this was the night of the Passover Supper the objection has been advanced, How could Judas be expected to purchase anything that night? Now the inference drawn by the disciples indicates at least that not everything in Jerusalem was closed every night. In our large cities certain food-stores are open all night.

And if things could be purchased during other nights, why not during Passover-night? It is hard to see why in Jerusalem during that night provisions would be absolutely unobtainable anywhere. It must be borne in mind that exactly then there was much activity all over the city. The pilgrims lodging outside of Jerusalem were returning to their quarters after the Passover Supper. The great temple-doors were opened at midnight to begin early preparations for the offering of the Chagigah (festive sacrifice). And the poor naturally were in evidence near the temple and wherever people gathered in groups.

The burden of proof certainly rests on those who seek to establish that on such a night nothing whatever could be purchased, either on the temple-precincts or anywhere else in the city. See A. Edersheim, op. cit., pp. 508, 568; G. Dalman, op. cit., p. 95.) 30. Judas appears throughout as a pretender. He cannot be trusted.

When, at the close of the Galilean Ministry, many of the disciples drew back and were no longer walking with him, (6:66) Judas, by remaining with Jesus, pretended to be a true disciple (see on 6:70, 71). When Mary of Bethany anointed Jesus, Judas pretended to be concerned about the poor (see on 12:4 6). When, during this very night of the Passover Supper, the Master s startling announcement, One of you will betray me, had elicited the quick response from many lips, Surely not I, Lord? Judas, too, had chimed in with, Surely not I, Rabbi? This, too, was merely pretense. And now, a few moments later, when Jesus reaches out toward Judas, and hands him the morsel, the latter brazenly takes it, as if he had a right to accept food out of the hand of One on whose destruction he was bent.

If ever there was a man with a seared conscience, it was Judas!) Judas was, of course (see on 13:27), very glad to comply with Christ s request to do more quickly what he was doing. So, having taken the morsel, he went out immediately and it was night. He went out immediately to confer with the authorities as to the place and the time of the arrest. It is now or never! The plot had been discovered. Hence, lest it be foiled, the rulers must act at once! & It was night when Judas left that room, night outside; night also inside the heart of Judas!) ) 13:31 38) 31 So when he had gone out, Jesus said, Now the Son of man has been glorified, and God has been glorified in him. 32 If God has been glorified in him, God will also glorify him in himself, yes, immediately will he glorify him.��145�� 33 Little children; yet a little while am I with you.

You will seek me, and as I told the Jews so I tell you now, Where I am going you cannot come. 34 A new precept I give you, that��146�� you keep on loving one another; just as I loved you, that you also keep on loving one another. 35 By this everybody will recognize that you are my disciples, if you keep on having love for one another. ��147��) 36 Simon Peter said to him, Lord, where art thou going? Jesus answered, Where I am going you cannot follow me now, but you will follow me afterward. 37 Peter said to him, Lord, why cannot I follow thee right now? My life for thee I will lay down. 38 Jesus answered, Your life for me you will lay down? I most solemnly assure you, the rooster will certainly not crow until you have denied me three times. ) ) 13:31. So when he had gone out, Jesus said, Now the Son of man has been glorified, and God has been glorified in him.) With the dismissal of Judas the die was cast. Not as if there had ever been any uncertainty with respect to the divine plan that Jesus was to die for his people.

God s eternal decree is absolutely unchangeable and is sure to be realized. But now, with the dismissal of Judas, the realization of this plan in history has reached another decisive stage. When Jesus dismissed Judas with the words, What you are doing, do it faster, he thereby again decisively manifested his willingness to enter the deep waters and the dark night of eternal death for his own. The Lord knew that it was with a purpose in mind that Judas had left the room, namely, to reveal to the rulers the whereabouts of Jesus and to show them how they might seize him. In the full knowledge of this fact, the Master had just now told this hardened sinner to go ahead and to do more quickly what he was in the process of doing. This shows that the Son desired to be obedient to the will of the Father, and that he desired to make manifest his glorious love to the elect by suffering and dying for them.) By means of this obedience and love Jesus, as the Son of man see on 12:34 was glorified.

He was glorified just now, in speaking these words to the traitor, and the glory was still upon him.��148�� He had seen the coming of the storm but instead of avoiding it he had walked right into it. Like a hen which, being in the act of spreading its wings protectingly over its chicks, thereby permitting the rain to come down upon its own back in torrents, while its brood is perfectly safe, elicits expressions of admiration from the lips of those who have been watching, so also, and far more so, the Lord, in the act of dismissing Judas, reflects glory on himself; for in doing this he allows the storm, not of rain but of wrath, to descend upon himself, while he shelters his own. This was his glory. See on 1:14.) Hence, just now, at this very moment which seems to spell defeat, dishonor, and disaster for him, the Son of man is in reality glorified!) And, due to the infinite closeness existing between the Sender and the One Sent (cf. 10:30), God was glorified in him. The two are inseparable. Whenever we think of Christ s suffering, we never know what to admire most: whether it be the voluntary self-surrender of the Son to such a death for such people, or the willingness of the Father to give up such a Son to such a death for such people.) 32.

What had just now occurred is a pledge for the future: If God has been glorified in him (notice in, not merely by; just like a parent is honored not only by his son, but also in his son s character and behavior), God will also glorify him in himself.) Father and Son glorify each other, for though they are two persons, they are one in essence. By means of the passion, resurrection, ascension, and coronation, God will glorify the Son in intimate union with himself (so that the Son s glory reflects glory on the Father, and vice versa). Yes, immediately will he glorify him. Immediately, indeed, for Gethsemane, Gabbatha, and Golgotha are just around the corner!.& It was night (13:30). In a few hours the Son of man would be entering Gethsemane!) 33. Little children, yet a little while am I with you.

You will seek me, and as I told the Jews so I tell you now, Where I am going you cannot come.) 1 1 2 8 0 “tw://bible.?id=62.2.1|AUTODETECT|” Knowing that in a few more hours the daily association with his disciples would end, never to be resumed in that earthly fashion, the Lord addresses them very affectionately as little children. This is the only place in the Gospels where the word little children (������) occurs. In the New Testament it is used once by Jesus and several times by the disciple whom he loved (John).��149�� The latter employs it in the following passages: ) 7 1 -1 9 0 “tw://bible.?id=62.2.1|AUTODETECT|” I John 2:1) 1 1 -1 9 0 “tw://bible.?id=62.2.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.2.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=62.2.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.2.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=62.3.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.3.7|AUTODETECT|” 3:7) 1 1 -1 9 0 “tw://bible.?id=62.3.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.3.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=62.4.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.4|AUTODETECT|” 4:4) 1 1 -1 9 0 0 ; and 5:21. By using this form of address here in 13:33 Jesus implies that the disciples, though spiritually immature, are, nevertheless, very dear to him.) 1 1 2 8 0 “tw://bible.?id=42.24.21|AUTODETECT|” For the thought contained in this verse see also on 7:33; 8:21; 12:35; 14:19; and 16:16 20. At the feast of Tabernacles, a half year earlier, Jesus had told the Jews that he would be with them only a little while longer. The months have become weeks; the weeks days; the days hours. Only a few more hours now and the day-by-day (and in a sense physical) fellowship between the Master and his disciples will cease forever. By his death Jesus will go to the Father. The hopes of the disciples will be blasted. They will miss him, i.e., his physical nearness. It is in that sense that they will seek him, i.e., his visible presence, and this both after his death and after his ascension. See ) 7 1 -1 9 0 “tw://bible.?id=42.24.21|AUTODETECT|” Luke 24:21) 1 1 -1 9 0 “tw://bible.?id=44.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.11|AUTODETECT|” Acts 1:11) 1 1 -1 9 0 0 . Such seeking is very similar to the utterance of the sigh, heard so often since that time, Oh that Jesus were still on earth! ) 1 8 2 8 0 0 Not only will they not be able to bring Jesus back to earth, but also they will not be able to go to the place where he is: Where I am going you cannot come. He goes to the Father. They cannot come to the Father, that is, not until afterward (13:36), not until they die. In connection with death the great difference between Christ s true disciples and the Jewish enemies will be revealed. These last will not go to the Father, but will die in their sin (8:21).) But although the disciples will no longer be able to rejoice in the visible presence of Jesus, they will still be able to enjoy one another s visible presence. Hence, Jesus continues:) 34.

A new precept I give you, that you keep on loving one another; just as I have loved you, that you also keep on loving one another.) In the Fourth Gospel the term which we have translated precept here (�����) is used in three connections; as follows,) a. with respect to a legal commandment or order issued by the Sanhedrin (11:57);) b. with respect to the charge or instruction given to Jesus by the Father (10:18; 12:49, 50; 14:31);) c. with respect to the precept given by Jesus to his disciples (13:34; 14:15, 21; 15:10, 12).) Although these three meanings are very closely related, nevertheless, it is probably best to distinguish among them. A legal commandment or order is issued by men who may or may not have a warm, personal interest in those who are required to obey it. There is certainly no evidence to show that the Sanhedrin was filled with affection for the people! When used in that sense the word has the flavor of that which is outward, official, and codified. The charge or instruction given by the Father to the Son is the direction which the Sender in his love gives to the Sent, in complete harmony with the eternal plan on which they have agreed. The precept is a rule, made by Jesus and illustrated by his own example, for the regulation of the conduct and inner attitude of the disciples, toward Christ, one another, and the world.

Although we do not object to the popular term the new commandment, and use it ourselves, yet here in verse 34 the word is employed in the sense of precept. Both the charge and the precept spring from love; hence, when necessity demands (to show that the same term is used in the original in both clauses of a sentence), either term can be used to cover both ideas (as in 15:10). The precept here given is new (�����, not ���).��150�� It is characterized by the freshness and the beauty of the dawn. It is altogether desirable.) 1 1 2 8 0 “tw://bible.?id=3.19.18|AUTODETECT|” It is true, indeed, that the commandment which required love for the neighbor, for the children of thy people, is found already in the Old Testament 7 1 -1 9 0 “tw://bible.?id=3.19.18|AUTODETECT|” Lev. 19:18) 1 1 -1 9 0 “tw://bible.?id=20.20.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.20.22|AUTODETECT|” Prov. 20:22) 1 1 -1 9 0 “tw://bible.?id=20.24.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.24.29|AUTODETECT|” 24:29) 1 1 -1 9 0 “tw://bible.?id=41.12.29|AUTODETECT|” ). In fact, love for God and for the neighbor is the summary of the law 7 1 -1 9 0 “tw://bible.?id=41.12.29|AUTODETECT|” Mark 12:29) 1 1 -1 9 0 “tw://bible.?id=41.12.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.12.31|AUTODETECT|” 31) 1 1 -1 9 0 0 ). But the newness of the precept here promulgated is evident from the fact that Jesus requires that his disciples shall love one another as he loved them! His example of constant (note: keep on loving), self-sacrificing love (think of his incarnation, earthly ministry, death on the cross) must be the pattern for their attitude and relation toward one another. Because voluntary obedience to this precept is of paramount importance for the spiritual welfare of the disciples (and, in fact, of the entire Church), and because his own heart is filled with love, Jesus repeats this precept.) 1 32 2 8 0 0 35. By this everybody will recognize that you are my disciples, if you keep on having love for one another.) Genuine, deep-seated, constant, and self-sacrificing love for one another is the distinguishing trait of the Christian. It is by the outward manifestation of this glorious quality that disciples of the Master can expect to exert an influence upon the world, sothat men will begin to recognize (���������; see on 1:10, 31; 3:11; 8:28) that to Christ (note ��� emphatic) and to no one else these believers belong. Thus, everybody will begin to see the Christ in the Christian. ) How can you lead to Christ your boy) Unless Christ s method you employ?) There s just one thing that you can do ) It s let that boy see Christ in you.) Have you a husband fond and true?) A wife who s blind to all but you?) If each would win the other one,) That life must speak of God s dear Son.) There is but one successful plan) By which to win a fellow man;) Have you a neighbor old or new?) Just let that man see Christ in you.) The Church that hopes to win the lost) Must pay the one unchanging cost;) She must compel the world to see) In her the Christ of Calvary. ) Author unknown.) In striking historical confirmation of the words of Jesus recorded here in 13:35, Tertullian (fl. about 200 a.d.) wrote:) But it is mainly the deeds of a love so noble that lead many to put a brand upon us. See, they say, how they love one another, for they themselves are animated by mutual hatred; see how they are ready even to die for one another, for they themselves will rather put to death (Apology XXXIX).) 36. Peter had been disturbed by the remark of Jesus, Yet a little while am I with you & Where I am going you cannot come (13:33; see on that verse).��151�� He wants to keep Jesus with him here on earth.

But if Jesus is going to depart from the company, Peter at least desires to go with him. So Simon Peter said to him, Lord, where art thou going?) Jesus answered, Where I am going you cannot follow me now, but you will follow me afterward.) Jesus, through death by crucifixion, is going to the Father. Peter cannot follow him now. Why not? We answer: a. because, according to God s eternal decree, the exact moment for Peter s departure had not yet arrived; and b. because Peter (as is very evident from what follows) was not yet spiritually ready.) Afterward, however, Peter will go the way of Christ. He, too, will go to the Father.

He will go to the Father, moreover, by means of death by crucifixion! See on 21:18, 19. (It is hardly necessary to add that, of course, Peter s death on a cross had no atoning, substitutionary value.)) 37. Being blissfully unaware of his own weaknesses. Peter said to him, Lord, why cannot I follow thee right now? He furnishes, perhaps, the best illustration found anywhere in Scripture of the problem of The Unknown Self. His question, Lord, why cannot I follow thee right now (��� Jesus had used ���) shows three things:) a. his devotion to the Master; he wants to be where Jesus is;) b. his impatience ; and) c. his self-reliance; he thinks that he is ready to follow Jesus even into death, as he clearly indicates by continuing:) My life for thee I will lay down.) A comparison with parallel passages in the Synoptics shows that Peter s boast contained the following elements: a.

I will be braver than the other disciples. I will not be ensnared. Even though all are ensnared because of thee, yet will I never be ensnared. b. I will not deny thee either, no matter what happens: Even if I must die with thee, yet I will certainly not deny thee. c. I will go the limit for thy benefit: My life for thee I will lay down. Peter is willing, if necessary, to die for Christ.) In connection with this boast a few additional facts must be noted:) 1 1 2 8 0 “tw://bible.?id=40.26.33-40.26.35|AUTODETECT|” a. Peter spoke these words both before and after Christ s prediction which is recorded in 13:38, as is clear from ) 7 1 -1 9 0 “tw://bible.?id=40.26.33-40.26.35|AUTODETECT|” Matt. 26:33 35) 1 1 -1 9 0 “tw://bible.?id=41.14.29-41.14.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.29-41.14.31|AUTODETECT|” Mark 14:29 31) 1 1 -1 9 0 0 . Evidently, at the time, the words of Jesus, telling Peter that in spite of his boasting he would do the very thing which he promised so emphatically not to do, failed to register. Peter was too sure of himself.) 1 1 2 8 0 “tw://bible.?id=40.26.35|AUTODETECT|” b. He used very emphatic language. Note the double negative in ) 7 1 -1 9 0 “tw://bible.?id=40.26.35|AUTODETECT|” Matt. 26:35) 1 1 -1 9 0 0 , sothat the boast may be rendered: I will certainly not deny thee. And compare: I will never be ensnared. ) 1 1 2 8 0 “tw://bible.?id=41.14.31|AUTODETECT|” c. He spoke with great vehemence 7 1 -1 9 0 “tw://bible.?id=41.14.31|AUTODETECT|” Mark 14:31) 1 1 -1 9 0 0 ), evidently not at all pleased with the fact that Jesus had a different opinion.) 1 1 2 8 0 “tw://bible.?id=42.22.33|AUTODETECT|” d. The passage here in John indicates that Peter s boast was not only negative but also positive: My life for thee I will lay down. ) 7 1 -1 9 0 “tw://bible.?id=42.22.33|AUTODETECT|” Luke 22:33) 1 1 -1 9 0 0 supplies the commentary.) 1 1 2 8 0 “tw://bible.?id=41.14.27|AUTODETECT|” e. His self-reliant exclamation was copied by the others: Likewise also said all the disciples. Not a single one among these disciples knew his own heart. Notice the three all s : You will all be ensnared 7 1 -1 9 0 “tw://bible.?id=41.14.27|AUTODETECT|” Mark 14:27) 1 1 -1 9 0 “tw://bible.?id=40.26.35|AUTODETECT|” ), said Jesus. They all said, Impossible 7 1 -1 9 0 “tw://bible.?id=40.26.35|AUTODETECT|” Matt. 26:35) 1 1 -1 9 0 “tw://bible.?id=40.26.56|AUTODETECT|” ). Then all the disciples left him and fled 7 1 -1 9 0 “tw://bible.?id=40.26.56|AUTODETECT|” Matt. 26:56) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.26.69-40.26.75|AUTODETECT|” Though not one of the disciples knew his own heart, yet while all were ensnared, Peter went much farther: he denied that he even knew the Master at all; see on 18:15 17; 18:25 27; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.26.69-40.26.75|AUTODETECT|” Matt. 26:69 75) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 38. Jesus answered, Your life for me you will lay down? Jesus knew, of course, that the exact opposite was going to happen within a few hours, and this in two respects:) a. Not Peter would lay down his life for Jesus, but Jesus would lay down his life for Peter.) b. Peter would not lay down his life for Jesus, but would deny him.) Hence, Jesus continues: I most solemnly assure you (see on 1:51), the rooster will certainly not crow until you have denied me three times.) 1 1 2 8 0 “tw://bible.?id=41.13.35|AUTODETECT|” Rooster-crowing served as a time-indication. ) 7 1 -1 9 0 “tw://bible.?id=41.13.35|AUTODETECT|” Mark 13:35) 1 1 -1 9 0 “tw://bible.?id=41.14.30|AUTODETECT|” indicates that it marked the third of the four watches. These four were as follows: evening : 6 9, midnight : 9 12, rooster-crowing : 12 3, morning : 3 6. Hence, what Jesus means seems to be that before 3:00 A. M. Peter will deny him three times. That the reference is to the second part of this 12 3 period is clear from ) 7 1 -1 9 0 “tw://bible.?id=41.14.30|AUTODETECT|” Mark 14:30) 1 1 -1 9 0 0 . But the mention of the crowing of the rooster refers not only to the time, but also to the actual crowing which would indicate the time. Peter was actually going to hear this crowing.) 1 24 2 8 0 0 With reference to this prediction three facts stand out:) a. We see Jesus as the great Prophet. Though Peter did not know his own heart, Jesus not only knew it but also revealed it. Note the detailed character of this knowledge and revelation: three times. See also its emphatic character: certainly not (�P ��).) b. We see Jesus as the great Sufferer.

How the very fact that he saw it all in advance must have pained him!) c. We see Jesus as the great Savior. The reference to the crowing of the rooster does double duty: 1. It indicates the shallowness of Peter s boast. Within just a few hours, yes, even before dawn, Peter will publicly disown the Master! 2. It is a means of bringing Peter back to repentence.

In his subconscious mind the reference to the crowing of the rooster becomes firmly fixed. When the proper moment arrives, this hidden memory will suddenly pull the rope that will ring the bell of Peter s conscience. See 18:15 17; 18:25 27 and parallel passages in the Synoptics.) Synthesis of Chapter 13) See the Outline on p. 218. The Son of God Illustrating and Issuing His New Commandment, Predicting the Betrayal and the Denial.) I. He Illustrates His New Commandment by Washing the Feet of His Disciples, Explaining to Them That He Has Given Them an Example to be Followed (13:1 20).) A. Its Circumstances.) Jesus performed this deed in the bracing knowledge, acquired long before the feast of the Passover, that his hour to return to the Father had arrived.

The sense of urgency was upon him, for the devil had already put it into the heart of Judas Iscariot to betray him. When he now stoops down to wash the feet of his disciples, he does this in the full consciousness of the fact that the Father had given all things into his hands.) B. Its Progress.) Having waited until the very last moment, Jesus finally rises, lays aside his garments (plural), having taken the form of a servant. He takes a long towel, and having tied it around his waist, pours water into a wash-basin. He begins to wash the feet of his disciples and to dry them with the end of the towel. Peter protests: Lord, dost thou wash my feet? & By no means shalt thou wash my feet ever. ) C.

Its Significance.) In connection with Peter s protest and also after the entire task was completed, Jesus explains its significance as follows: a. It is a symbol of his entire humiliation: What I am doing you do not know now, but hereafter you will understand. b. It is an essential element in Christ s humiliation, apart from which no one, not even Peter, can be saved: If I wash you not, you have no share with me. c. It is a lesson in humility and service, an example to be followed: I have given you an example, in order that just as I did to you so also you should keep on doing. This should be compared with the very similar verse 34: Just as I loved you, you also (should) keep on loving one another. By comparing these two passages (verses 15 and 34) it becomes clear that in verses 1 20 Jesus illustrates the new commandment which he issues in verse 34.) II.

He startles the Disciples by Telling Them that One of Their Number Is Going to Betray Him. Judas Leaves.) A. The Shocking Prediction.) Although Jesus had already given a broad hint to the effect that among the twelve there was one man who could not be trusted (not being inwardly cleansed; see 13:10, 18), yet the terse declaration, One of you will betray me, had a startling effect on the little company: The disciples kept looking at each other, being at a loss (to know) of whom he spoke. ) B. The Three Responses.) Only the third is recorded in the Fourth Gospel. For all three see p. 243, 244. John, prompted by Peter, asked, Lord, who is it? ) C.

The Lord s Reaction to John s Question.) He it is to whom I shall give the morsel after I have dipped it, said Jesus. By giving it to Judas, he identified him as the traitor, sothat John (and probably Peter) now knew who it was. And Judas also knew that he had been discovered (or: so he thought; in reality, Jesus had known it all along). When Judas takes the morsel, Jesus dismisses him with, What you are doing, do faster, a remark variously interpreted by the rest.) D. The Departure of Judas.) Judas, having been duly warned, leaves. It was night.) III.

He Issues His New Commandment and Predicts Peter s Denial.) A. Jesus explains that by means of the dismissal of Judas he has been glorified (and God in him), and that God will glorify him again, (crucifixion, resurrection, ascension, coronation); yes, immediately (Gethsemane, Gabbatha, Golgotha). In Christ s humiliation and exaltation the radiance of God s glorious attributes (justice, faithfulness, love, etc.) shines forth. Such is the glory.) 1 1 2 8 0 “tw://bible.?id=45.5.5|AUTODETECT|” B. In view of his imminent departure to a place where he cannot now be followed, Jesus issues his new commandment (better: precept) that his disciples should show constant and self-sacrificing love to one another, ever looking to him as the One who gave the example. (It was only through the power of the Holy Spirit that they would be enabled to carry it out. Cf. ) 7 1 -1 9 0 “tw://bible.?id=45.5.5|AUTODETECT|” Rom. 5:5) 1 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” Gal. 5:22) 1 1 -1 9 0 “tw://bible.?id=55.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.7|AUTODETECT|” II Tim. 1:7) 1 1 -1 9 0 0 .)) 1 18 2 8 0 0 C. Peter answers, Lord, why cannot I follow thee right now? My life for thee I will lay down. Thus Peter indicates his devotion, impatience, self-reliance.) D. Jesus contradicts Peter by declaring: Your life for me you will lay down? I most solemnly assure you, the rooster will certainly not crow until you have denied me three times. ) ) ) 122 On 5�� see Vol.

I, pp. 45, 51.) 123 Or And at supper-time (literally: supper arriving).) 124 Or girded himself around (literally).) 125 Or, with which he was girded around (literally).) 126 IIIA2; see Vol. I, pp. 42, 43.) 127 I A; see Vol. I, p. 40.) 128 Or an apostle (which means: one who is sent or commissioned).) 129 This is a conditional sentence with a double protasis. There is a condition within a condition. The protasis of the larger condition (i.e., of the entire sentence) is: If you know these things. The apodosis which corresponds to this is: blessed are you if you do them.

The protasis of the included condition is: If you do them. The corresponding apodosis is: blessed are you. Hence, the clause common to both apodoses is blessed are you. The verb of this clause is present indicative. Due to the double protasis (or, one may also say, due to the two protases), the sentence belongs to two groups (IA and IIIB1); see Vol. I, pp. 40, 42, 44.

This fact is full of meaning. Thus, while the disciples knowledge of the proper attitude and conduct toward one another is assumed to be true to fact (hence, conditional sentence of the first class), the question whether these disciples are acting in accordance with this knowledge is more or less left in the middle, is conceived of neither as a reality nor as in conflict with reality but at best as a hopeful expectation (hence, conditional sentence of the third class). The responsibility is left entirely with the disciples. By refusing to be more definite Jesus leaves room for what he states in verse 18.) 130 On 5�� see Vol. I, pp. 45, 46, and 51.) 131) Verse 1 has its commentary in verse 3: for Jesus to depart out of this world and to go to the Father meant that he was returning to the One who had given all things into his hands. Hence, we speak about Christ s reassuring knowledge.

He was able to see not only the cross but also the crown. This inner conviction gave him (in his human nature) that rest and stability of mind which made it possible for him, in spite of the fact that he was standing on the threshold of Gethsemane, Gabbatha, and Golgotha, to condescend to the disciples in an act of infinite love and tenderness. We believe, therefore, that Calvin is entirely correct when he says (commenting on the similar words in verse 3):) Hoc ideo additum fuisse interpretor, ut sciamus unde Christo tam composita animi quies, nempe quod iam mortis victor animum ad triumphum, qui mox sequuturus erat, extulit (Ioannis Calvini in Evangelium Ioannis Commentarii, Berolini, 1553, vol. III, p. 254).) S.BK. Strack and Billerbeck, Kommentar zum Neuen Testament aus Talmud und Midrasch) A.V. Authorized Version (King James)) 1 1 2 8 0 “tw://bible.?id=40.27.1|AUTODETECT|” 132 Thus, for example, in ) 7 1 -1 9 0 “tw://bible.?id=40.27.1|AUTODETECT|” Matt. 27:1) 1 1 -1 9 0 “tw://bible.?id=41.6.2|AUTODETECT|” ������ ��������� does not mean morning having ended, but morning having dawned; and ��������� �������� in ) 7 1 -1 9 0 “tw://bible.?id=41.6.2|AUTODETECT|” Mark 6:2) 1 1 -1 9 0 “tw://bible.?id=43.10.22|AUTODETECT|” is simply on a sabbath. We have already seen that in ) 7 1 -1 9 0 “tw://bible.?id=43.10.22|AUTODETECT|” John 10:22) 1 1 -1 9 0 0 the clause ������ ���� �p ������� means, Then came the feast of Dedication. It does not mean, Then was ended the feast of Dedication. ) 1 1 2 8 0 “tw://bible.*?id=66.4.11|AUTODETECT|” 133 Certain commentators object to the idea of regarding the terms Teacher and Lord as vocatives. As they see it, Jesus did not mean, When you address me, you call me Teacher and Lord What he meant was, When you talk about me to others, you are in the habit of calling me the Teacher and the Lord. These commentators base this view upon the fact that the Greek here uses the definite article in connection with the terms Teacher and Lord. Their argument is presented very forcefully by R. C. H.

Lenski, op. cit., pp. 901, 902. We do not share this view. Even in Greek, apart from Aramaic influences, the use of the articles with the vocative, is not unfamiliar. When, in addition, Aramaic influence is present (see Vol. I, pp. 63, 64), the usage is not at all surprising. Study also the following in the original: 20:28; ) 7 1 -1 9 0 “tw://bible.?id=66.4.11|AUTODETECT|” Rev. 4:11) 1 1 -1 9 0 “tw://bible.?id=66.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.6.10|AUTODETECT|” 6:10) 1 1 -1 9 0 “tw://bible.?id=66.15.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.15.3|AUTODETECT|” 15:3) 1 1 -1 9 0 “tw://bible.?id=40.11.26|AUTODETECT|” ; and compare ) 7 1 -1 9 0 “tw://bible.?id=40.11.26|AUTODETECT|” Matt. 11:26) 1 1 -1 9 0 “tw://bible.?id=41.5.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.5.41|AUTODETECT|” Mark 5:41) 1 1 -1 9 0 “tw://bible.?id=41.9.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.9.25|AUTODETECT|” 9:25) 1 1 -1 9 0 “tw://bible.?id=42.8.54|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.54|AUTODETECT|” Luke 8:54) 1 1 -1 9 0 “tw://bible.?id=42.12.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.32|AUTODETECT|” 12:32) 1 1 -1 9 0 “tw://bible.?id=44.16.28|AUTODETECT|” . See Gram.N.T., pp. 465, 466. The verb ����� (�������) does not in any way conflict with our interpretation. Cf. its use in 1:49; 4:16; ) 7 1 -1 9 0 “tw://bible.*?id=44.16.28|AUTODETECT|” Acts 16:28) 1 1 -1 9 0 0 .) 1 20 2 8 0 0 134 It has been thus understood, nevertheless, by many sincere believers throughout the history of the Church. Foot-washing was practised on Maundy Thursday by the Church of Augustine s day. It was recommended by Bernard of Clairvaux in one of his sermons. The practice, moreover, was continued by the pope at Rome and by emperors (of Austria, of Russia) and kings (of Spain, Portugal, Bavaria). For a while it was practised by the Church of England and by the Moravians. It has been continued to this very day by certain Baptist and Adventist bodies.

It was roundly condemned by Luther and by his followers as an abominable papal corruption. See P. Tschackert, Foot-washing in The New Schaff-Herzog Encyclopedia of Religious Knowledge, reprint, Grand Rapids, Mich., 1950, Vol. IV, pp. 339, 340.) 135) We refer to such interpreters as Zahn and Lenski (see the latter s argumentation on p. 908 of his Interpretation of St. John s Gospel). These men cannot see how a reference to him (Judas) can be drawn from �����.

We answer: a. This him is clearly implied in the sentence: Not of you all am I speaking. Besides, whether or not one is willing to admit an ellipsis, one involuntarily fills out the statement as it stands. Something has to be supplied. For if this is not done, there is no thought-sequence: Jesus of a sudden turns from the plural to the singular: I know the ones & but in order that the scripture may be fulfilled: he, etc.) Our objections to the theory of Zahn and Lenski, who, denying that there is here an ellipsis, consider in order that the scripture may be fulfilled to be a kind of parenthesis, and who believe that but should be construed with he who eats my bread, are as follows:) 1. The conjunction but (���) is most naturally joined with the words that stand closest to it.) 2.

In the Fourth Gospel an ellipsis occurs frequently in connection with but:) a. 1:8: He was not the light, but & in order that he might testify concerning the light. Something on the order of he came will have to be inserted between but and in order that.) b. 9:3: Neither did this man sin nor his parents, but & in order that the works of God should be displayed in him. Insert: this happened. ) c. 15:25: But & in order that the word may be fulfilled that is written in their law. Insert this happened. ) Very similar to 15:25 is the passage which we are discussing (13:18); hence:) d. 13:18: But & in order that the scripture may be fulfilled. Insert this happened. ) 3. The translation and interpretation as given by Zahn and Lenski fails to place the emphasis upon the predestination-idea.

It is exactly that thought which John here (as so often; see Vol. I, p. 46) wishes to stress. In that respect the present passage is entirely in line with 12:38 40. Judas, in a manner such that it leaves him, and him alone, completely responsible for his deed, must fulfil prophecy; he must carry out God s plan with respect to the Christ and himself.) 4. The translation and interpretation which we are criticizing fails to figure sufficiently with the concise and abbreviated character of conversational style. See Vol.

I, p. 206.) 136 In the explanation we are proceeding upon the assumption that N.N. is right in the text. The textual apparatus indicates, however, that the variant ���������� also has strong support. See also on 14:29. The fulfilment of the predictions must indicate to the disciples that Jesus is the very One in whom these predictions were destined to be fulfilled.) 137 This is basically a conditional sentence. It is as if Jesus had started out to say, If I send anyone (protasis), the one who receives him receives me, and the one who receives me receives him who sent me (apodosis). This would be IIIA2; see Vol.

I, pp. 42, 43. Yet, in actual form and meaning the statement has departed from the original conditional sentence: Jesus certainly does not mean to say that he may send someone, or even that he will probably send someone. The idea of indefiniteness lies not in the predicted sending activity of the Lord, but in the object of this divine, commissioning activity. The thought is that no matter who it is that is sent by Jesus, he must be accepted; and this for the simple reason that he was thus divinely commissioned. Hence, � may be viewed as a particle which purposely adds to the indefiniteness of the pronoun ����, thus stressing the thought, Whomsoever I send, let him be welcomed! See also H.

E. Dana and J. R. Mantey, A Manual of the Greek New Testament, New York, 1950, pp. 259, 260.) 138 On E�� see Vol. I, pp. 54 and 61.) 139 In the Fourth Gospel the term ������ has the following meanings: a. wind (3:8a); b. the human spirit (4:23, 24b; 6:63a; 6:63b; 11:33; 13:21; 19:30); c. an incorporeal being (4:24); and d. the Holy Spirit (1:32; 1:33a; 1:33b; 3:5, 6, 8b, 34; 6:63; 7:39a; 7:39b; 14:17, 26; 15:26; 16:13; and 20:22). In the case of some of the passages listed the words that are used in association with the noun change the meaning slightly (e.g., 4:23, 24b; 6:63a; 6:63b).

Hence, in each case we refer to the exegesis of the passage in which the term occurs. In the Gospel of John ���� is the person or self. See on 10:11.) 140 Two attempts of recent date are that by Floyd V. Filson, Who Was the Beloved Disciple? JBL 68 (June, 1949), 83 88; and that by Eric L. Titus, The Identity of the Beloved Disciple, JBL 69 (December, 1950), 323 328.

Filson identifies him with Lazarus. Titus thinks that a real possibility has been overlooked in the person of Matthias.) 141 See, for example, the wood-cut in A. Edersheim, The Life and Times of Jesus, the Messiah, New York, 1898, Vol. II, p. 494.) 142 The rendering of the A.V., Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake, rests upon a definitely weaker reading. Peter did not tell John to ask Jesus who it was. On the contrary, he proceeded upon the assumption that John, lying so close to Jesus and being on such intimate terms with him, already knew.

Let him then say what he knows. It is not necessary to insert the pronoun me or us .) 1 1 2 8 0 “tw://bible.?id=8.2.14|AUTODETECT|” 143 Handing Judas the morsel was not an act of friendship, as is sometimes claimed with an appeal to ) 7 1 -1 9 0 “tw://bible.?id=8.2.14|AUTODETECT|” Ruth 2:14) 1 1 -1 9 0 0 . In the light of the context (13:18 and 26a) and that, after all, is important! what Jesus does when he hands the morsel to Judas must be viewed as a. an answer to John s question, and b. a warning for Judas.) 1 5 2 8 0 0 144 After why , 5�� to express purpose seems natural. The idea seems to be that some thought that by saying, What you are doing, do more quickly, Jesus meant, Hurry to purchase provisions for the festival, or that he had spoken these words in order to rush aid to the poor. According to certain interpreters, on the contrary, the meaning is on this order: Some were thinking that Jesus had actually said Buy what we need for the feast, or that he had expressly told Judas to (5��) give something to the poor. In that case 5�� would be sub-final. But the objection to this interpretation is that verse 28 definitely implies that the remark of Jesus had been clearly heard by all. All knew what Jesus had said to Judas.

No one knew why he had said it. Hence, we give 5�� its full final force here.) 145 I C; see Vol. I, p. 40.) 146 On 5�� see Vol. I, pp. 46, 51.) 147 IIIB2; see Vol. I, pp. 42, 44.) 148 �������, dramatic aorist, used of actions that have just happened and whose effect reaches into the present. See Gram.N.T., pp. 841 843.) 1 1 2 8 0 “tw://bible.?id=48.4.19|AUTODETECT|” 149 In ) 7 1 -1 9 0 “tw://bible.?id=48.4.19|AUTODETECT|” Gal. 4:19) 1 1 -1 9 0 0 the better reading is probably children instead of little children. ) 1 1 2 8 0 “tw://bible.?id=43.19.41|AUTODETECT|” 150 Cf. R. C. Trench, Synonyms of the New Testament, Grand Rapids, Mich. (reprint), 1948, pp. 219 225. ���� means lately sprung up, young. It contemplates that which is new from the aspect of time; ������ means not outworn or marred through age. It views that which is new from the aspect of form or quality. It refers at times to that which has not been used before 7 1 -1 9 0 “tw://bible.?id=43.19.41|AUTODETECT|” John 19:41) 1 1 -1 9 0 “tw://bible.?id=40.27.60|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.27.60|AUTODETECT|” Matt. 27:60) 1 1 -1 9 0 “tw://bible.?id=58.12.24|AUTODETECT|” ). Hence, the tomb in which the body of Jesus rested, though it may have been hewn out long before, and may not have been ����, was, nevertheless, ������. Whether the two adjectives are always distinct in meaning or tend at times to be used interchangeably, with little, if any, difference in meaning is debatable. Trench maintains the distinctness in meaning throughout, even between ������� ��� 7 1 -1 9 0 “tw://bible.?id=58.12.24|AUTODETECT|” Heb. 12:24) 1 1 -1 9 0 “tw://bible.?id=58.8.8|AUTODETECT|” ) and ������� ����� 7 1 -1 9 0 “tw://bible.?id=58.8.8|AUTODETECT|” Heb. 8:8) 1 1 -1 9 0 “tw://bible.?id=58.8.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.8.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ). He may be right! In each separate case the context will have to decide.) 1 1 2 8 0 0 151 The narrative from verse 1 to the end of chapter 13 is so closely-knit that it is very difficult to find room for the institution of the Lord s Supper anywhere. Thus, those who would wedge it in between verses 35 and 36 forget that verse 36 is a reflection on verse 33. All in all, it would seem that those who prefer to keep the chapter-division (between chapters 13 and 14) exactly where it is now, and to insert the institution of the Lord s Supper at that point (as having occurred between the prediction concerning Peter s denial and the discourse which begins in chapter 14) may be right. Certainty is, however, entirely lacking. See also on 13:21.)