Exegetical and Hermeneutical Commentary of John 13:3
Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God;
3. Jesus knowing ] The Greek is the same as of ‘when Jesus knew’ in Joh 13:1, and may have either of the two meanings given there. Here also ‘because He knew’ is better.
given all things ] Comp. Eph 1:22; Php 2:9-11.
and went to God ] Better, and is going to God.
Fuente: The Cambridge Bible for Schools and Colleges
Jesus knowing … – With the full understanding of his dignity and elevation of character, he yet condescended to wash their feet. The evangelist introduces his washing their feet by saying that he was fully conscious of his elevation above them, as being intrusted with all things, and this made his humiliation the more striking and remarkable. Had he been a mere human teacher or a prophet, it would have been remarkable; but when we remember the dignity of his nature, it shows how low he would stoop to teach and save his people.
Had given all things … – See the notes at Mat 28:18.
Was come from God – See the notes at Joh 8:42.
Went to God – Was about to return to heaven. See Joh 6:61-62.
Fuente: Albert Barnes’ Notes on the Bible
Verse 3. Knowing that the Father had given, c.] Our Lord, seeing himself almost at the end of his race, and being about to leave his apostles, thought it necessary to leave them a lesson of humility exemplified by himself, to deliver them from the bad influence of those false ideas which they formed concerning the nature of his kingdom. On all occasions previously to this, the disciples had shown too much attachment to worldly honours and dignities: if this ambition had not been removed, the consequences of it would have been dreadful in the establishment of the religion of Christ as after his death, it would have divided and infallibly dispersed them. It was necessary therefore to restrain this dangerous passion, and to confirm by a remarkable example what he had so often told them,-that true greatness consisted in the depth of humility, and that those who were the willing servants of all should be the highest in the account of God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Our translating the Greek participle , knowing, (which properly signifies having known), createth a difficulty, viz. How Christs knowledge of this, that the Father had given all things into his hand, should be assigned as a reason of, or motive to, his subsequent action of washing the feet of his disciples? The sense therefore must certainly be, though he knew; and so it doth not import a reason of his following action, but only signifieth Christs great humiliation and condescension. Though he well enough knew, that all power was given him in heaven and earth, as in Mat 28:18; that he was his disciples Lord, that he came from God, and was now going to God again; yet to show how much he loved his disciples, and to set them a pattern of humility, and teach them brotherly love, and that he came not in the estate wherein he yet was to be ministered unto, but to minister, Mat 20:28.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. Jesus knowing that the Father hadgiven all things into his hands, &c.This verse is verysublime, and as a preface to what follows, were we not familiar withit, would fill us with inexpressible surprise. An uncloudedperception of His relation to the Father, the commission He held fromHim, and His approaching return to Him, possessed His soul.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Jesus knowing that the Father,…. These words express the sense Christ had of his own greatness and dignity as Mediator:
had given all things into his hands; all the persons of the elect, all blessings both of grace and glory for them, and power and authority over all other persons and things, to make them subservient to his purposes:
and that he was come from God; had his mission and commission, as man, from God; did not come of himself, but he sent him:
and went to God; or was going to him in a very little time, to sit at his right hand, to have a name above every name, and to have angels, authorities, and powers subject to him; which, as it shows his high esteem with his Father, and his exalted character as Mediator, so it greatly illustrates his wonderful humility, that in the view, and under a sense and consideration of all this, he should condescend to wash the feet of his disciples; of which an account is given in the following verses.
Fuente: John Gill’s Exposition of the Entire Bible
Knowing (). Repeated from verse 1, accenting the full consciousness of Jesus.
Had given (). So Aleph B L W, aorist active instead of (perfect active) of . Cf. 3:31 for a similar statement with instead of . See Mt 11:27 (Lu 10:22) and 28:18 for like claim by Jesus to complete power.
And that he came forth from God, and goeth unto God ( ). See plain statement by Jesus on this point in 16:28. The use of recalls the same words in 1:1. Jesus is fully conscious of his deity and Messianic dignity when he performs this humble act.
Fuente: Robertson’s Word Pictures in the New Testament
Had given [] . The best texts read edwken, gave, the aorist marking Jesus ‘ commission as given once for all.
Was come [] . This rendering would require the perfect tense. The aorist points to His coming as a historic fact, not as related to its result. See on 12 47. Rev., rightly, came forth.
Went [] . Present tense : goeth; withdrawing from the scenes of earth. Note the original order : that it was from God He came forth, and unto God He is going.
Fuente: Vincent’s Word Studies in the New Testament
1) “Jesus knowing that the Father had given all things,” (eidos hoti panta edoken auto ho pater) “Jesus knowing that the Father had given all things directly to him,” inclusive of what He was then facing, that final passion week of His earthly life, facing crucifixion, Mat 28:18; Heb 2:8.
2) “Into his hands,” (eis tas cheiras) “Into his hands,” His authority or jurisdiction, Joh 5:20-23; Joh 17:2.
3) “And that he was come from God,” (kai hoti apo theou ekselthen) “And that from God he had come forth,” with a commission, Joh 17:11, as He repeatedly stated, certifying thereby His claim to Deity, Joh 8:42; Joh 16:28.
4) “And went to God;” (kai pros ton theon hupagei) “And to God he was going,” was soon to return, when His work was finished, a pre-knowledge of His nature, Joh 17:11; Joh 20:17.
Fuente: Garner-Howes Baptist Commentary
3. Jesus, knoweth that the Father had given all things into his hands. I am of opinion that this was added for the purpose of informing us whence Christ obtained such a well-regulated composure of mind. It was because, having already obtained a victory over death, he raised his mind to the glorious triumph which was speedily to follow. It usually happens, that men seized with fear are greatly agitated. The Evangelist means, that no agitation of this sort was to be found in Christ, because, though he was to be immediately betrayed by Judas, still he knew that the Father had given all things into his hand. It may be asked, How then was he reduced to such a degree of sadness that he sweat blood? I reply, both were necessary. It was necessary that he should have a dread of death, and it was necessary that, notwithstanding of this, he should fearlessly discharge every thing that belonged to the office of the Mediator.
Fuente: Calvin’s Complete Commentary
(3) Jesus knowing that the Father had given all things into his hands . . .This explains the act of humility which follows. With the full consciousness of His supreme power and divine origin, and of the divine glory to which He was about to return; yes, because He was conscious of all this, He left the disciples an example of the self-denial which is the necessary outcome of love. Subsisting in the form of God, He thought it not a thing to be grasped at to be equal with God, but emptied Himself by taking upon Him the form of a servant, and being made in the likeness of men (Php. 2:6). (Comp. for the thought of the gift of all things, Notes on 1Co. 15:25; Eph. 1:22.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Went to God That departure which the crime of Judas is preparing, and for which Jesus is now to prepare his disciples.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘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 supper, and laying aside his top clothes, took a towel and wrapped it round him. Then he poured water into a basin and began to wash the disciples feet, and to wipe them with the towel he had wrapped around himself.’
The contrast given here is deliberate and striking. Judas was set on the pathway of greed and betrayal. Jesus was set on the pathway of humility and loving service. For in full knowledge of His glorious status as the One into Whose hands ‘all things’ had been delivered, and as the One Who had come from God and was returning to God, He performed the duties of the lowest servant. He put off His robe and vest and, deliberately cladding Himself like a slave, began to wash the disciples’ feet. Here He was depicting in an earthly setting the amazing humility He had shown when ‘being in the form of God He thought not equality with God a thing to be grasped at, but humbled Himself, taking on Himself the form of a servant, and was made in the likeness of man’ (Php 2:6-7). To Him humble service was the prime honour.
‘Began to’ probably simply prepares for the interruption that will shortly come. It is doubtful if we are to see in it the sacramental significance that He would go on doing so through the years.
We have to be careful what we read into what is said here. John gives no hint that the disciples had somehow been remiss. It is true that when people in the Middle East entered a house to dine it was the custom of a servant of the house to wash their feet, to remove the dust and grime accumulated in their journeying on the dusty roads, and that Jesus is copying this act. But His action was ‘during the supper’ and ‘He rose from supper’ in order to do it, while the feet washing would have occurred some time before the meal, i.e. before the supper commenced. It had quite possibly been performed by a servant of the owner of the house.
It is hardly possible to believe that if Jesus had risen to perform the menial task of washing their dirty feet there would not have been an outcry and a rush of willing volunteers, or that Peter would have waited for Jesus to get round to him before he did something. Had it been the normal feet-washing impetuous Peter would surely have protested immediately and risen to take over from Jesus saying, ‘Be it far from you, O Lord’, even if he had then suggested that someone else do it. It is true, of course, that they were proud. But they were surely not so proud that they would have allowed Jesus to get on with it without making at least some move from themselves. The fact that they did not make such a move suggests they saw the whole thing as unusual and did not know what to do because they were not sure what Jesus was doing.
Besides it is specifically pointed out that His action was symbolic. Thus we are not to see here that Jesus was rebuking His disciples, but rather that He was teaching them lessons through an acted out parable. It may well be that His action followed their discussions as to which of them would be the greatest (Luk 22:24), in which case a quiet rising at that point to wash their feet would have been all the answer to that question that He needed to give. He was thereby bringing out that they were not to think of greatness but of being servants.
It does, however, turn out that His action had a deeper significance even than that, and we must ask, What was Jesus seeking to convey to them? His action was truly an action of humility, but it soon becomes clear that He wanted the disciples later to look back and remember what He had done. He wanted them to recognise that He had had one thing more to do for them. He wanted them to recognise that in going to the cross He was going there for their benefit, so that there might be for them a way of total cleansing. He had done much for them, but one thing further was necessary. He must die for them, His final service for them on earth.
Some, however do consider that what happened was that as there was no servant present at a meeting that had been deliberately kept secret, Jesus waited to see if any of His disciples would take the lower place. And that as they all went and lay at the table, and then discussed who was the greatest, Jesus, after a short pause, arose to teach them a vital lesson for the future. Only He was the greatest and yet He was the servant of all. This may have been so, but as mentioned above it does not seem to fit in with the timing mentioned or with what we would expect of normal human beings. And even if it was we must not allow it to take away from us the main significance of His act which was symbolic and demonstrating that He was about to humble Himself deeply at the cross so that cleansing might be available to them all.
Fuente: Commentary Series on the Bible by Peter Pett
Joh 13:3. Jesus, knowing, &c. This circumstance is premised, to set the humility of Christ in the most conspicuous light: and what could have contributed more to this purpose, than to consider that Jesus, though of such transcendent dignity as to be invested with the government of all things, as having existed in heavenfrom all eternity, and as sure of being in heaven to all eternity, to reign there in his glorified humanity; yet descends to the mean office of a slave, and washes the feet of his own disciples; an action, which might justly excite our wonder, if we had not proofs of his much greater humiliation in making himself of no reputation, for the great work of human redemption. We cannot wonder at his girding himself with the towel, when we reflect that he took upon him the form of a servant. We cannot wonder at his pouring water into the bason to wash his disciples’ feet, when we recollect that he shed his own most precious blood, to wash away the sins of mankind.
Fuente: Commentary on the Holy Bible by Thomas Coke
3 Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God;
Ver. 3. Jesus knowing, &c. ] This is prefaced to the washing of his disciples’ feet, to show that he did it not rashly, or out of baseness of spirit, as forgetting the dignity of his person and place, as Ahaz did, 2Ki 16:7 , and those,Isa 57:9Isa 57:9 , and David also in the court of Achish. There is a , a comeliness to be kept in every condition.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3. ] See above. He did what follows with a full sense of the glory and dignity of His own Person. “Prfatio glori est instar protestationis, ne quid indignum fecisse existimetur Dominus pedes suorum lavans.” Bengel.
The perfect, , and present, , are used indefinitely: of things fixed in the counsel of God: or perhaps, rather, as consistent with the historical presents , , , to give life and presence to the whole scene.
Fuente: Henry Alford’s Greek Testament
Joh 13:3 . (4) , this consciousness on the part of Jesus is mentioned to bring out the condescension of the action to be related. (5) So too is the accompanying consciousness, . It was not in forgetfulness of His true dignity but because conscious that He was supreme and God’s ambassador that He did what He did. [“All things,” says Melanchthon, “condere testamentum promissum in Scripturis”: “omnia, adeoque peccatum et mortem”.]
Fuente: The Expositors Greek Testament by Robertson
John
THE SERVANT-MASTER
Joh 13:3 – Joh 13:5
It has been suggested that the dispute as to ‘which was the greatest,’ which broke the sanctities of the upper chamber, was connected with the unwillingness of each of the Apostles to perform the menial office of washing the feet of his companions. They had come in from Bethany, and needed the service. But apparently it was omitted, and although we can scarcely suppose that the transcendent act which is recorded in my text was performed at the beginning of the meal, yet I think we shall not be wrong if we see in it a reference to the neglected service.
The Evangelist who tells us of the dispute, and does not tell us of the foot-washing, preserves a sentence which finds its true meaning only in this incident, ‘I am among you as He that serveth.’ And although John is the only recorder of this pathetic incident, there are allusions in other parts of Scripture which seem to hint at it. As, for instance, when Paul speaks of ‘taking upon Him the form of a servant’; and still more strikingly when Peter employs the remarkable word, which he does employ in his exhortation, ‘Be ye clothed with humility.’ For the word rendered there ‘clothed’ occurs only in that one place in Scripture, and means literally the putting on of a slave’s costume. One can scarcely help, then, seeing in these three passages to which I have referred echoes of this incident which John alone preserves to us. And so we get at once a hint of the harmony and of the incompleteness of the Gospel records.
I. Consider the motives of this act.
But, passing that point, I desire for a moment to fix your attention on the twofold key to our Lord’s action which is given in this context. There is, first of all, in the first verse of the chapter, a general exposition of what was uppermost in His mind and heart during the whole of the period in the upper room. The act in our text, and the wonderful words which follow in the subsequent chapters, crowned by that great intercessory prayer, seem to me to be all explained for us by this first unveiling of His motives. ‘When Jesus knew that His hour was come that He should depart out of this world unto the Father, having loved His own which were in the world, He loved them unto the end.’
And then the words of my text, which apply more specifically to the single incident with which they are brought into connection, tell us in addition why this one manifestation of Christ’s love was given. ‘Knowing that the Father had given all things into His hands, and that He was come from God, and went to God.’ There, then, are two explanations of motive, the one covering a wider area than the other, but both converging on the incident before us.
The first of these is just this-the consciousness of impending separation moved Christ to a more than ordinarily tender manifestation of His love. For the rendering which you will find in the margin of the Revised Version, ‘He loved them to the uttermost,’ seems to me to be truer to the Evangelist’s meaning than the other, ‘He loved them unto the end.’ For it was more to John’s purpose to tell us that the shadow of the Cross only brought to the surface in more blessed and wonderful representation the deep love of His heart, than simply to tell us that that shadow did not stop its flow. It is much to know that all through His sorrow He continued to love; it is far more to know that the sorrow sharpened its poignancy, and deepened its depth, and made more tender its tenderness.
How near to the man Christ that thought brings us! Do we not all know the impulse to make parting moments tender moments? The masks of use and wont drop off; the reticence which we, perhaps wisely, ordinarily cultivate in regard to our deepest feelings melts away. We yearn to condense all our unspoken love into some one word, act, look, or embrace, which it may afterwards be life to two hearts to remember. And Jesus Christ felt this. Because He was going away He could not but pour out Himself yet more completely than in the ordinary tenor of His life. The earthquake lays bare hidden veins of gold, and the heart opens itself out when separation impends. We shall never understand the works of Jesus Christ if we do as we are all apt to do, think of them as having only a didactic and doctrinal purpose. We must remember that there is in Him the true play of a human heart, and that it was to relieve His own love, as well as to teach these men their duty, that he rose from the supper, and prepared Himself to wash the disciples’ feet.
Then, on the other hand, the other motive which is brought by the Evangelists more immediately into connection with this incident is, ‘knowing that the Father had given all things into His hands, and that He was come from God, and went to God.’
The consciousness of the highest dignity impels to the lowliest submission. ‘All things given into His hands,’ means universal and absolute dominion. ‘That He was come from God,’ means pre-existence, voluntary incarnation, an eternal divine nature, and unbroken communion with the Father. ‘That He went to God,’ means a voluntary departure from this low world, and a return to ‘His own calm home, His habitation from eternity.’
And, gathered all together, the phrases imply His absolute consciousness of His divine nature. It was that that sent Him with the towel round His loins to wash the foul feet of the pedestrians who had come by the dusty and hot way from Bethany, and through all the abominations of an Eastern city, into the upper chamber.
This was He who from the beginning ‘was with God, and was God.’ This was He who was the Lord of Death, Victor over the grave. This was He who by His own power ascended up on high, and reigns on the throne of the universe to-day. This was He whose breast the same Evangelist had seen before he wrote his Gospel, ‘girded with the golden girdle’ of priesthood and of sovereignty; and holding, in the hands that had laid the towel on the disciples’ feet, the seven stars.
Oh, brethren! if we believed our creeds, how our hearts would melt with wonder and awe that He who was so high stooped so low! ‘Knowing that He came from God, and went to God,’ and that even when He was kneeling there before these men, ‘the Father had given all things into His hands,’ what did He do? Triumph? Show His majesty? Flash His power? Demand service? ‘Girded Himself with a towel and washed His disciples’ feet’!
The consciousness of loftiness does not alone avail to explain the transcendent lowliness. You need the former motive to be joined with it, because it is only love which bends loftiness to service, and turns the consciousness of superiority into yearning to divest oneself of the superiorities that separate, and to emphasise the emotions which unite.
II. The detailed completeness of the act.
Cannot you see them, as they look? Do not you feel the solemnity of the detailed particular account of each step?
And may we not also say that all is a parable, or illustration, on a lower level, of the very same principles which were at work in the mightier fact of the greater condescension of His ‘becoming flesh and dwelling among us’? He ‘rose from the table,’ as He rose from His place in ‘the bosom of the Father.’ He disturbed the meal as He broke the festivities of the heavens. He divested Himself of His garments, as ‘He thought not equality with God a thing to be worn eagerly’; and ‘He girded Himself with the towel,’ as He put on the weakness of flesh. Himself He filled the basin, by His own work providing the means of cleansing; and Himself applied the cleansing to the feet of those who were with Him. It is all a working out of the same double motive which drew Him downwards to our earth. The reason why He stooped, with His hands to wash the disciples’ feet, is the same as the reason why He had hands to wash with-viz., that knowing Himself to be high over all, and loving all, He chose to become one with us, that we might become like unto Him. So the details of the act are a parable of His incarnation and death.
III. And then, still further, note the purpose of the deed.
I venture to say that we never understand Jesus Christ and His work until we recognise this as its prominent purpose, to cleanse us from sin. An inadequate conception of what we need, shallow, superficial views of the gravity and universality and obstinacy of the fact of sin, are an impenetrable veil between us and all real understanding of Jesus Christ. There is no adequate motive for such an astounding fact as the incarnation and sacrifice of the Son of God, except the purpose of redeeming the world. If you do not believe that you-you individually, and all of us your brethren-need to be cleansed, you will find it hard to believe in the divinity and atonement of Jesus Christ. If you have been down into the depths of your own heart, and found out what tremendous, diabolic power your own evil nature and sin have upon you, then you will not be content with anything less than the incarnate God who stoops from heaven to bear the burden of your sin, and to take it all away. If you want to understand why He laid aside His garments and took the servile form of our manhood, the appeal of man’s sin to His love and the answer of His Divine condescension are the only explanation.
Again, let me remind you that there is no cleansing without Christ. Can you do it for yourselves, do you think? There is an old proverb, ‘One hand washes the other.’ That is true about stains on the flesh. It is not true about stains on our spirits. Nobody can do it for us but Jesus Christ alone. He kneels before us, having the right and the power to wash us because He has died for us. Kings of England used to touch for ‘the king’s evil,’ and lay their pure fingers upon feculent masses of corruption. Our King’s touch is sovereign for the corruption and incipient putrefaction of our sin; and there is no power in heaven or earth that will make a man clean except the power of Jesus Christ. It is either Jesus Christ or filthiness.
If I might pass from my text for one moment, I would remind you of the episode which immediately follows, and suggest that if Jesus Christ is not cleansing us He is nothing to us. ‘If I wash thee not, thou hast no part in Me.’ I know, of course, that it is possible to have partial, rudimentary, and sometimes reverent conceptions of that Lord without recognising in Him the great ‘Fountain opened for sin and for uncleanness.’ But I am sure of this, that there is no real, living possession of Jesus Christ such as men’s souls need, and such as will outlast the disintegrating influences of death, unless it be such a possession of Him as appropriates for its own, primarily, His cleansing power. First of all He must cleanse, and then all other aspects of His glory, and gifts of His grace, will pour into our hearts.
No understanding of Christ, then, without the recognition that cleansing is the purpose and the vindication of His incarnation and sacrifice; no cleansing without Christ; no Christ worth calling by the name without cleansing.
IV. And so, lastly, note the pattern in this act.
Do you ask if any man can copy the sufferings of Jesus Christ? In regard to their virtue and efficacy, No. In regard to their motive-in one aspect, No; in another aspect, Yes. In regard to the spirit that impelled Him we may copy Him. The smallest trickle of water down a city gutter will carve out of the mud at its side little banks and cliffs, and exhibit all the phenomena of erosion on the largest scale, as the Mississippi does over half a continent, and the tiniest little wave in a basin will fall into the same curves as the billows of mid-ocean. You and I, in our little lives, may even aspire to ‘do as I have done to you.’
The true use of superiority is service. Noblesse oblige! Bank, wealth, capacity, talents, all things are given to us that we may use them to the last particle for our fellows. Only when the world and society have awakened to that great truth which the towel-girded, kneeling Christ has taught us, will society be organised on the principles that God meant.
But, further, the highest form of service is to cleanse. Cleansing is always dirty work for the cleaners, as every housemaid knows. You cannot make people clean by scolding them, by lecturing them, by patronising them. You have to go down into the filth if you mean to lift them out of it; and leave your smelling-bottles behind; and think nothing repulsive if your stooping to it may save a brother.
The only way by which we can imitate that example is by, first of all, participating in it for ourselves. We must, first of all, have the Cross as our trust, before it can become our pattern and our law. We must first say, ‘Lord! not my feet only, but also my hands and my head,’ and then, in the measure in which we ourselves have received the cleansing benediction, we shall be impelled and able to lay our gentle hands on foulness and leprosy; and to say to all the impure, ‘Jesus Christ, who hath cleansed me, makes thee clean.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
had given. &c. These statements of His divine origin, authority, and coming glory, are made so as to enhance the amazing condescension of the service to which He humbled Himself to do the office of a bond-slave.
come = come forth. Compare Joh 8:42; Joh 16:30; Joh 17:8.
from. Greek apo. App-104.
God. App-98.
went = is going away.
to = unto. Greek. pros. As in Joh 13:1.
Fuente: Companion Bible Notes, Appendices and Graphics
3.] See above. He did what follows with a full sense of the glory and dignity of His own Person. Prfatio glori est instar protestationis, ne quid indignum fecisse existimetur Dominus pedes suorum lavans. Bengel.
The perfect, , and present, , are used indefinitely: of things fixed in the counsel of God: or perhaps, rather, as consistent with the historical presents, , , to give life and presence to the whole scene.
Fuente: The Greek Testament
Joh 13:3. , inasmuch as He knew) The consciousness of His own glory, and the servile office of washing feet, wonderfully meet together. The preface intimating His glory is equivalent to a protestation beforehand, lest the Lord should be regarded as having done something unworthy of Him, in washing the feet of His disciples.-, all things) The nearer that Jesus Christ came to His passion, Joh 13:2, the more He Himself thinks of, and the more clearly the Scripture speaks of, His glory. So also at Joh 13:30-31, He, Judas, having received the sop, went immediately out; therefore, when he was gone out, Jesus said, Now is the Son of Man glorified, and God is glorified in Him. The Father, as it were, said this to the Son, All things, which have revolted from Me, I give to Thee: conquer what Thou wilt; claim to Thyself [assert Thy claim to] what Thou wilt: ch. Joh 17:2-3, As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him. And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent.
Fuente: Gnomon of the New Testament
Joh 13:3
Joh 13:3
Jesus, knowing that the Father had given all things into his hands, and that he came forth from God, and goeth unto God,-To understand this, we must look at the circumstances attending. It was the Passover to which no unclean person could approach. When the Jews came up to Jerusalem to observe the Passover, they purified themselves: Now the passover of the Jews was at hand: and many went up to Jerusalem out of the country before the passover, to purify themselves. (Joh 11:55). These disciples of the Lord had thus prepared themselves when they came to the city of Jerusalem; but in passing to and from the city were liable to have their feet contaminated by the touch of something unclean, and to avoid this, after they approached the supper, their feet were washed. This was the occasion of the washing at this time, hence the language of Jesus to Peter: He that is bathed needeth not save to wash his feet, but is clean every whit. (Joh 13:10). They had been purified when they came to the city and now only needed the washing of the feet to be clean entirely so they could partake of the Passover supper. Another fact that should not be overlooked is that there arose also a contention among them, which of them was accounted to be greatest. (Luk 22:24). This was after they came to the table. The washing of one anothers feet, it seems probable, gave rise to this contention. The humbler should wash the feet of the greater was the rule among the Jews. While they were disputing over this and to reprove them for their untimely contention, Jesus prepared himself to wash their feet. This gives significance to Peters language: Thou shalt never wash my feet. While contending with his fellow disciples that some of them should do it, the emphasis was that Jesus should not. The presence of the basin and towels at the place indicate the correctness of this statement. [Here Jesus asserts anew his divinity and anticipates his ascension. He did not allow the treachery working in the heart of Judas to prevent him from doing what follows. He did not wash Judas feet in ignorance that he would betray him, but with full knowledge of it.]
Fuente: Old and New Testaments Restoration Commentary
knowing: Joh 3:35, Joh 5:22-27, Joh 17:2, Mat 11:27, Mat 28:18, Luk 10:22, Act 2:36, 1Co 15:27, Eph 1:21, Eph 1:22, Phi 2:9-11, Heb 1:2, Heb 2:8, Heb 2:9
and that: Joh 13:1, Joh 1:18, Joh 3:13, Joh 7:29, Joh 7:33, Joh 8:42, Joh 16:27, Joh 16:28, Joh 17:5-8, Joh 17:11-13
Reciprocal: 1Sa 25:41 – to wash Son 8:1 – find thee Mat 4:9 – All Joh 6:33 – cometh Joh 8:14 – for Joh 14:4 – whither Joh 16:5 – I Joh 16:15 – General Joh 16:16 – because Joh 17:13 – come Joh 20:17 – I ascend Act 1:2 – the day 1Co 15:24 – the kingdom Phi 2:7 – the form 1Ti 3:16 – received Heb 12:2 – for
Fuente: The Treasury of Scripture Knowledge
3
Jesus knew that the work his Father had given him to do was about done, and that he would soon return to Him from whom he had come into the world.
Fuente: Combined Bible Commentary
Joh 13:3. Jesus knowing that the Father had given him all things into his hands, and that he came forth from God, and goeth unto God. We have now that state of mind in Jesus which leads to the act about to be described. Knowing takes up again the same word in Joh 13:1, and has the same meaning, because he knows. The knowledge is summed up in three particulars(1) That the Father had given all things into His hands; the tense expressing no presentiment of coming power, but an act already past (2) That He came forth from God; the words expressing not His Divine original, which would have required another form of expression, but that He had left the presence of God as the Sent of God. (3) That He goeth unto God, as one who has executed His commission. The three clauses thus refer not to power or glory belonging Jesus as the Son of God: they connect themselves with His work of redeeming love.
Fuente: A Popular Commentary on the New Testament
Joh 13:3-6. Jesus knowing that the Father had given all things into his hands, and that he was come from God, &c. That is, although he was conscious of his own greatness, as being invested with the government of all things, and as having existed in heaven before he appeared on earth, and as being sure of returning to heaven again to reign there; yet he humbled himself in the manner here related, descended to the mean office of a slave, and washed the feet of his own disciples; an action which might justly excite our wonder, if we had not proofs of his much greater humiliation, in making himself of no reputation for the great work of mans redemption. He riseth from supper This implies, that in some sense supper was begun. Probably the ante-past had been taken, which is mentioned by the Jews as preceding the eating of the paschal lamb, and they tell us, that it was then usual for the master of the family to wash his hands, a custom which, it is said, the Jews continue still. And laid aside his garments Namely, his upper garments, which would have hindered him. After that, he poureth water into a basin A large vessel, usually placed for this very purpose wherever the Jews supped. Then cometh he to Simon Peter Namely, after he had washed the feet of those who sat nearest to him; and Peter saith, Lord, dost thou wash Dost thou purpose, or go about to wash; my feet? Thou who art the Son of God, the Messiah, and consequently the king of the Jews, shalt thou wash my feet, who am thy disciple, a poor fisherman, and, what is still more degrading, an unworthy sinner.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
13:3 Jesus knowing that the Father had given all things into his {b} hands, and that he was come from God, and went to God;
(b) Into his power.
Fuente: Geneva Bible Notes
Jesus washed the disciple’s feet fully aware of His authority from the Father, His divine origin, and His divine destiny. John’s mention of this awareness stresses Jesus’ humility and love still further. Washing feet in such a situation was the role of the most menial of servants (cf. Joh 1:27). [Note: Carson, The Gospel . . ., p. 462; Beasley-Murray, p. 233.] Here Jesus reversed normal roles and assumed the place of a servant rather than that of a rabbi. His act demonstrated love (Joh 13:1), provided a model of Christian conduct (Joh 13:12-17), and symbolized cleansing (Joh 13:6-9). Jesus even dressed Himself as a slave (cf. Php 2:6-7; 1Pe 5:5). His humble service would take Him even to death on the cross (Php 2:8). Normally a servant would have been present to perform this task, but there were none present in the upper room since it was a secret meal. The disciples did not want to wash each other’s feet since they had just been arguing about which of them was the greatest (Luk 22:24).
"We today, just like the disciples that night, desperately need this lesson on humility. The church is filled with a worldly spirit of competition and criticism as believers vie with one another to see who is the greatest. We are growing in knowledge, but not in grace (see 2Pe 3:18). ’Humility is the only soil in which the graces root,’ wrote Andrew Murray. [Note: Wiersbe, 1:345.]