Exegetical and Hermeneutical Commentary of John 13:7
Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter.
7. What I do thou knowest not ] Here both pronouns are emphatic and are opposed. Peter’s question implied that he knew, while Christ did not know, what He was doing: Christ tells him that the very reverse of this is the fact. On ‘now’ see note on Joh 16:31.
hereafter ] Literally, after these things (Joh 3:22, Joh 5:1; Joh 5:14, Joh 6:1, Joh 7:1, Joh 19:38). ‘Hereafter’ conveys a wrong impression, as if it referred to the remote future. Had this been intended the words used for ‘now’ and ‘afterwards’ in Joh 13:36 would probably have been employed here. The reference probably is to the explanation of this symbolical action given in Joh 13:12-17. This seems clear from the opening words ( Joh 13:12), ‘ Know ye what I have done to you?’ all the more so, because it is the same word for ‘know’ as here for ‘thou shalt know’ ( ginskein); whereas the Greek for ‘thou knowest’ in this verse is a different and more general word ( oidas): ‘what I am doing, thou knowest not just now, but thou shalt recognise presently.’ See notes on Joh 7:26 and Joh 8:55.
Fuente: The Cambridge Bible for Schools and Colleges
Thou knowest not now – Though he saw the action of Jesus, yet he did not fully understand the design of it. It was a symbolical action, inculcating a lesson of humility, and intended to teach it to them in such a manner that it would be impossible for them ever to forget it. Had he simply commanded them to be humble, it would have been far less forcible and impressive than when they saw him actually performing the office of a servant.
Shalt know hereafter – Jesus at that time partially explained it Joh 13:14-15; but he was teaching them by this expressive act a lesson which they would continue to learn all their lives. Every day they would see more and more the necessity of humility and of kindness to each other, and would see that they were the servants of Christ and of the church, and ought not to aspire to honors and offices, but to be willing to perform the humblest service to benefit the world. And we may remark here that God often does things which we do not fully understand now, but which we may hereafter. He often afflicts us; he disappoints us; he frustrates our plans. Why it is we do not know now, but we yet shall learn that it was for our good, and designed to teach us some important lesson of humility and piety. So he will, in heaven, scatter all doubts, remove all difficulties, and show us the reason of the whole of his mysterious dealings in his leading us in the way to our future rest. We ought also, in view of this, to submit ourselves to him; to hush every murmur, and to believe that he does all things well. It is one evidence of piety when we are willing to receive affliction at the hand of God, the reason of which we cannot see, content with the belief that we may see it hereafter; or, even if we never do, still having so much confidence in God as to believe that what He does is right.
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. What I do thou knowest not now, &c.] As if our Lord had said, Permit me to do it now, and I will shortly explain to you the nature of this action, and my motives for doing it.
Thou shalt know hereafter.] , after this business is finished. And so we find he explained the whole to them, as soon as he had finished the washing: see Joh 13:12-17. I cannot think that this refers to any particular instruction received on this head after the day of pentecost, as some have conjectured.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Our Lord, seeing Peters general design good, though he mistook as to this particular act, tells him, that at present he did not understand his counsel and design in this action, but it should be more intelligible unto him afterwards; as indeed he made it by his discourse upon this his act of humiliation, Joh 13:13-16.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. Jesus answered and said . . .What I do thou knowest not nowthat is, Such condescension doesneed explanation; it is fitted to astonish.
but thou shall knowhereafterafterwards, meaning presently; though viewedas a general maxim, applicable to all dark sayings in God’s Word, anddark doings in God’s providence, these words are full of consolation.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Jesus answered and said unto him,…. Christ replies,
what I do, thou knowest not now: Peter knew that he was about to wash his feet, and the rest of his disciples, but he did not know the meaning and mystery of it, what Christ designed by it, and what instruction they were to receive from it,
but thou shalt know hereafter; as he did, when he had performed this service, and explained it to him. This may teach us, under dark providences, the meaning of which is not yet known by us, to wait the Lord’s own time, to make things clear and plain to us, and in the mean time patiently submit to the divine will.
Fuente: John Gill’s Exposition of the Entire Bible
I … thou ( … ). Jesus repeats the pronouns used by Peter in similar contrast.
Not now ( ). Just now means (John 9:19; John 9:25). Used again by Jesus (verse 33) and Peter (verse 37).
But thou shalt understand hereafter ( ). Future middle of (instead of the verb ) to know by experience. “Thou shalt learn after these things,” even if slowly.
Fuente: Robertson’s Word Pictures in the New Testament
Knowest – shalt know [ – ] . The A. V. ignores the distinction between the two words. “Thou knowest not” [ ] , of absolute and complete knowledge. Thou shalt learn or perceive [] , of knowledge gained by experience. See on 2 24.
Hereafter [ ] . Literally, after these things.
Fuente: Vincent’s Word Studies in the New Testament
1) “Jesus answered and said unto him,” (apekrithe lesous kai eipen auto) “Jesus responded and said directly to him,” who had drawn back in an honorable, respectful manner, so that the Lord recognized the good motive of his heart and replied in tender tone to him.
2) “What I do thou knowest not now; (ho ego poio su ouk oidas arti) “What I am doing you do not realize yet;” at this hour, or present time, Joh 13:12; Joh 13:36. But the meaning of “arti,” the “this moment now” implies that he is to know shortly, as the Lord gave instruction to His disciples regarding the principle of foot-washing for the future, Joh 13:12-15.
3) “But thou shalt know hereafter.” (gnose de meta tauta) “However, you will know these things hereafter,” or later you will understand, or know full well, emphatically, unmistakably. The best trait of a servant is to trust in the wisdom of his Lord or master, with an absolute trust, Pro 3:4-5.
Fuente: Garner-Howes Baptist Commentary
7. What I do. We are taught by these words, that we ought simply to obey Christ, even though we should not perceive the reason why he wishes this or that thing to be done. In a well-regulated house, one person, the head of the family, has the sole fight to say what ought to be done; and the servants are bound to employ their hands and feet in his service. That man, therefore, is too haughty, who refuses to obey the command of God, because he does not know the reason of it. But this admonition has a still more extensive meaning, and that is, that we should not take it ill to be ignorant of those things which God wishes to be hidden from us for a time; for this kind of ignorance is more learned than any other kind of knowledge, when we permit God to be wise above us.
Fuente: Calvin’s Complete Commentary
(7) What I do thou knowest not now.Here both pronouns are emphatic, and convey a rebuke to Peter. His words had almost implied that the Lords .act was wholly out of place, as of one who knew not what he was doing. The opposite was really the case. What I do thou knowest not now.
But thou shalt know hereafteri.e., in the teaching which is to follow (Joh. 13:13-17). The word rendered hereafter is different from that rendered afterwards in Joh. 13:36. The precise meaning is after these things. The sense, then, is What I do thou knowest not now; but thou shalt come to know presently. (Comp. Joh. 13:17.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Thou knowest not now The import of this act, deep as the very love and humiliation of Christ in his atoning death, Peter as yet could not know.
Thou shalt know hereafter When the great transaction is done when the Pentecostal Spirit is given when the rich unction of inspiration is bestowed, then, Peter, thou shalt deeply realize the depth of meaning in this act; but its full depth it shall take eternity to reveal.
Fuente: Whedon’s Commentary on the Old and New Testaments
Joh 13:7. Hereafter. ;after these things; and accordingly our Lord, after he had finished the washing, explains the meaning of this symbolical acti
Fuente: Commentary on the Holy Bible by Thomas Coke
7 Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter.
Ver. 7. But thou shalt know hereafter ] Different degrees of knowledge are bestowed at several times. Our hearts are like narrow mouthed vessels; but then shall we know if we follow on to know the Lord, Hos 6:3 , and take heed that we leak not,Heb 2:1Heb 2:1 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7. ] Hitherto our Lord had been silent. He emphasizes the and , but so as to set forth Himself as the Master, Peter as the disciple, not wholly cognizant of His will and purpose, and therefore more properly found in subjection to it.
, i.e. (1) this washing itself , as a lesson of humility and love, Joh 13:14 .) (2) Its symbolical meaning , Joh 13:9-10 . (3) The great Act of Love , the laying aside my glory, and becoming in the form of a servant, that the washing of the Holy Spirit may cleanse men.
] (1) was known very soon, but (2) and (3) not till after the Spirit was given.
Fuente: Henry Alford’s Greek Testament
Joh 13:7 . This was a right impulse and honourable to Peter; and therefore Jesus treats it tenderly. , “what I am doing thou dost not at present comprehend, but thou shalt learn as soon as I am finished”. The pronouns are emphatic, that Peter may understand that Jesus may have much to do which the disciple cannot comprehend. The first requisite in a disciple or follower is absolute trust in the wisdom of his Master. refers to the immediate future; see Joh 13:12 , where the explanation of the action is given. [ , Euthymius.]
Fuente: The Expositors Greek Testament by Robertson
not. Greek. ou. App-105.
now. Greek. arti = just now.
know = get to know. Greek. ginosko. App-132.
hereafter = after (Greek. meta. App-104.) these things.
Fuente: Companion Bible Notes, Appendices and Graphics
7.] Hitherto our Lord had been silent. He emphasizes the and , but so as to set forth Himself as the Master, Peter as the disciple, not wholly cognizant of His will and purpose, and therefore more properly found in subjection to it.
, i.e. (1) this washing itself, as a lesson of humility and love, Joh 13:14.) (2) Its symbolical meaning, Joh 13:9-10. (3) The great Act of Love, the laying aside my glory, and becoming in the form of a servant, that the washing of the Holy Spirit may cleanse men.
] (1) was known very soon, but (2) and (3) not till after the Spirit was given.
Fuente: The Greek Testament
Joh 13:7. , what) A most evident axiom.— ) A similar sentiment occurs, Joh 13:36, Whither I go, thou canst not follow Me now, but thou shalt follow Me afterwards.- , hereafter) See Joh 13:12, So after He had washed their feet, etc., He said, Know ye what I have done to you? (so that in this view the words, , , thou shalt know, Joh 13:7, and know ye, Joh 13:12, have a most close connection): also Joh 13:17, If ye know these things, happy are ye, if ye do them; or even Luk 12:37, Blessed are those servants, whom the Lord, when He cometh, shall find watching: verily, I say unto you, that He shall gird Himself, and make them to sit down to meat, and will come forth and serve them. The fulfilment is not merely hereafter, but begins at once, even more speedily than the promise seems to indicate.
Fuente: Gnomon of the New Testament
Joh 13:7
Joh 13:7
Jesus answered and said unto him, What I do thou knowest not now; but thou shalt understand hereafter.-What Jesus did Peter did not now understand, but when he came to know the true spirit and mission of Jesus he would understand the significance of the service he rendered them. Connect with this the teaching recorded by Luk 22:24-27 in reproof of the strife as to who is greatest: And there arose also a contention among them, which of them was accounted to be greatest. And he said unto them, The kings of the Gentiles have lordship over them; and they that have authority over them are called Benefactors. But ye shall not be so: but he that is the greater among you, let him become as the younger; and he that is chief, as he that doth serve. For which is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat ? but I am in the midst of you as he that serveth. [This is not a mere foot washing, for then another and not I ought to have performed it. It is a symbol. Peter ought to have realized the meaning of these words, but, with his usual rashness, answers hastily.]
Fuente: Old and New Testaments Restoration Commentary
What: Joh 13:10-12, Joh 12:16, Joh 14:26, Jer 32:24, Jer 32:25, Jer 32:43, Dan 12:8, Dan 12:12, Hab 2:1-3, Jam 5:7-11
Reciprocal: Gen 37:33 – evil beast Psa 18:9 – darkness Psa 89:39 – void Isa 45:15 – a God Jer 13:2 – according Mat 3:15 – Suffer Joh 13:12 – Know
Fuente: The Treasury of Scripture Knowledge
THE MYSTERY OF FAITH
What I do thou knowest not now; but thou shalt know hereafter.
Joh 13:7
These words sum up the whole mystery of faith. In a sense, though faith is the true knowledge of God, and of His Son Jesus Christ our Lord, so far as it can be had now, yet it is also, in a sense, partly obscure knowledge. We know in part; hereafter we shall know even as we are known. We see through a glass, darkly; hereafter we shall see face to face. This is why faith, if it is firm, is the very grounds of hope.
I. The mystery of faith.The wondrous humiliation of Jesus in washing the feet of His Apostles was to test their absolute acceptance of Himself, and prepare them for the yet more terrible test their faith in Him had to be put to in the Garden, and throughout the horror and apparent failure of His Passion and Death. We, whose faith is so weak, can hardly realise what that must have been. That faith in Him which did not waver, if it did not fail altogether, throughout that tremendous catastrophe, would indeed have been strong. Yet nothing less than that was what He demanded, and what at this very hour He demands of you and me. What I do thou knowest not now; but thou shalt know hereafter.
II. This act of deep humility was the symbol, if it were not indeed the outward sign to the Apostles themselves, of that wondrous act of Divine mercy by which the sinful soul is made clean every whit. For there is no greater mystery than the forgiveness of sin. The reconciliation to Himself of the soul in sin, helpless by thought or act to so much as approach Him in repentance without His grace, is from first to last a mystery. It is a mystery of Gods infinite love, which passeth knowledge. In each of its stages it is a mystery of His wisdom, which is unsearchable. In its effect it is a more wonderful thing than anything else He does in our souls. If any man be in Christ, he is a new creature. It is, then, the act of a Creator. It was a far easier thing to heal the sick, and a thing far easier to understand, for human skill prevails to do it day after day all the world over, than to say, Thy sins be forgiven thee, for that is a Divine work. To raise us from the death of sin unto a life of righteousness is a far more mysterious act of the Divine power than that God should raise the dead. It is those above all who feel most deeply and keenly their sinfulness who best know this. The sinfulness of despair of the Divine mercy in fact consists in this, that it implies a doubt or a denial of the love or of the power of Almighty God. But even the peace of heart, which comes with the assurance of His pardoning love, and faith in His promise of remission, falls far short of what the soul will know afterwards in His Presence of all that meant, the real malice of sin, the immensity of the Divine love, the resistless force of the Divine Hands stretched forth to rescue and save. What I do thou knowest not now; thou shalt know hereafter. God grant to us that we may, and to the full!
III. We pass, then, to a yet deeper mystery, to one which as the great memorial of the love of Jesus is in our midst to this day the wide world over. For somewhere on this earth, from the rising of the sun until the going down of the same, as this mighty orb turns eastward, there is probably no hour in which that memorial of His precious death, until His coming again, is not being made. His own most sacred words are uttered in countless languages, His own actions recalled by His appointed ministers. The offering, says John Chrysostom, is the self-same, because the words and actions are His. He is in the midst of His own, though unseen, yet as truly as He was in the midst of His Apostles in the upper chamber on that night. We know this because He has bidden us do what He had done, in remembrance of Him. How this is we cannot know now, but we shall know hereafter.
Rev. C. F. G. Turner.
Illustration
People often fall into the mistake of imagining that the Apostles were at this time fully instructed Christians. It is a very strange error, because nothing is so clear from Holy Scripture as that they were not, and, indeed, were very far from being so. The writer can vouch for the absolute accuracy of the following beautiful story, which may serve to illustrate these thoughts, and, indeed, suggested them to him. A poor London waif had come somehow under the care of the late Cardinal Manning. The man was utterly uninstructed and religionless. He was dying, and the Cardinal asked a layman, whom he knew (and from whom the writer heard the story), to prepare the man to become a Christian. Shortly after he reported that all he had been able to teach the man, or he was ever likely to take in, was that God created him, and that in God there are three Persons, and that the Son of God became Man, and died for his salvation. The Cardinal at once said, Very well, then Ill baptize him (which he did); hell learn the rest in heaven.
Fuente: Church Pulpit Commentary
7
What I do thou knowest not now. The customary practice of washing the feet, and the conditions that originated it, were known to Peter. (See the historical quotation at verse 5.) Hence we know that Jesus meant to teach a lesson aside from those facts, that would have a moral and spiritual significance.
Fuente: Combined Bible Commentary
Joh 13:7. Jesus answered and said unto him, What I do thou knowest not now; but thou shalt learn hereafter. The Great Teacher now takes in hand the task of instructing the warmhearted but impulsive disciple in the true nature of the act performed by Him, and His reference to the future prepares the way for the revelation to be given. Hereafter certainly does not refer either to Pentecost or the eternal world. The remarkable transition in this verse from knowest to learn, and the fact that the last of these two words is again taken up in Joh 13:12 (where we translate perceive), afford ground for the supposition that the hereafter spoken of begins with the light there thrown by Jesus Himself upon what He does. Even then, however, it can hardly be confined to that moment. It is in the trying circumstances of the future, in the zealous discharge of the task that shall be his, and in the ripening of Christian experience, that Peter shall learn, shall perceive, the full meaning of what he at present feels to be so incomprehensible. He will not fully know what it is to have had his own feet washed by Jesus, until he shall have felt the need of constantly turning to Him in faith; and until, in the love ever renewed in the exercise of that faith, he too shall have washed the feet of others.
Fuente: A Popular Commentary on the New Testament
Joh 13:7-11. Jesus said, What I do thou knowest not now Thou dost not now know what I intend by this action, but thou shalt know hereafter, a declaration which we may apply on many occasions, for many of his works (whether of creation, providence, or grace) are now great mysteries to us, and known to us, either not at all, or very imperfectly. It is sufficient that we can love and obey now, and that we shall know hereafter what now appears mysterious to us, and what we cannot comprehend. Peter saith, Thou shalt never wash my feet Words rashly and sinfully spoken. Jesus answered And by his answer caused him to change his mind, and retract what he had uttered; for when the mistake of his understanding was rectified, the corrupt resolution of his will was soon altered. Jesus answered, If I wash thee not If thou dost not submit to my will; thou hast no part with me Thou art not my disciple. In a more general sense the clause may mean, If I do not wash thee from the guilt of thy past sins in my blood, and purify thee from the power and pollution of sin, and all the depravity of thy mind and heart by my Spirit, thou canst have no communion with me, nor any share in the blessings of my kingdom. Peter saith, Lord, not my feet only, &c. Being now convinced that he had spoken rashly, and that the washing intended was an act of Christs authority and grace, he readily consents to it, having before refused it, because it seemed only to be an act of Christs humiliation. As if he had said, Lord, if this washing be necessary, in order to my having a part with thee, and be an emblem, or token thereof, I most gladly acquiesce in it, and am not only heartily willing, but desirous, that thou shouldest wash my whole person, not my feet only, or the defilement I may contract while I am endeavouring to walk in the way of duty, but all my executive and intellectual powers; yea, that I may be sanctified throughout, body, soul, and spirit, and that my whole man may be dedicated to, and employed in, thy service. Jesus Willing to lay hold on an expression which gave him an opportunity of pursuing a useful thought; saith to him further, He that is washed Greek, , he that hath been bathed, whose whole body hath been washed in water; needeth not After that, to wash any part thereof, except his feet Which, in coming out of the bath, may have been defiled. As the , says Clarius, or room in which they dressed themselves after bathing, was different from that in which they bathed, their feet might be so soiled in walking from one to the other, as to make it necessary immediately to wash them again. Or, as Dr. Campbell thinks, there may be an allusion in the words to the custom of the times; according to which, those who had been invited to a feast, bathed themselves before they went; but, as they walked commonly in sandals, and wore no stockings, it was usual to get their feet washed by the servants of the family, before they laid themselves on the couches. Their feet, which would be soiled by walking, required cleaning, though the rest of their body did not. The spiritual meaning of our Lords words evidently is, that persons truly converted, that is, justified and regenerated, do not, after this, unless they fall from grace, stand in need of experiencing an entire change of their state and nature; but only to cleanse themselves by renewed acts of repentance and faith, from the smaller pollutions which they may inadvertently contract, through infirmity and carelessness, and which, in some degree, are inseparable from the weakness of human nature. For that our Lord spake of a spiritual washing, is evident from his adding, and ye are clean, but not all Ye are accepted as sincere and upright, as penitent and believing, and therefore as pardoned and renewed sinners, but you are not all such. For he knew who should betray him He was perfectly acquainted with the secret dispositions of their hearts, and with the hypocrisy and wickedness of the traitor, that his heart was polluted with reigning sin, yea, and was so far enslaved to the power of Satan, as to have consented to the perpetration of one of the vilest acts of wickedness ever committed.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 7
Knowest not now; understandest not.–Hereafter; meaning very soon; for Jesus explained his design and meaning, as soon as he resumed his seat. (John 13:13-15.)