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Exegetical and Hermeneutical Commentary of John 13:12

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So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you?

12. was set down ] The Greek verb occurs frequently in the Gospels (and nowhere else in N.T.) of reclining at meals. It always implies a change of position (see on Joh 13:25, and comp. Joh 6:10, Joh 21:20; Mat 15:35; Mar 6:40: Luk 11:37).

Know ye ] ‘Do ye recognise the meaning of it?’ (see on Joh 13:7). The question directs their attention to the explanation to be given.

Fuente: The Cambridge Bible for Schools and Colleges

Know ye what … – Do you know the meaning or design of what I have done unto you?

Fuente: Albert Barnes’ Notes on the Bible

Verse 12. Know ye what I have done] Our Lord had told Peter, in the presence of the rest, Joh 13:7, that he should afterwards know what was the intent and meaning of this washing; and now he begins to fulfil his promise; therefore I think it more likely that he gives a command, here, than asks a question, as he knew himself that they did not comprehend his design. On this account might be translated in the imperative mood, CONSIDER what I have done.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

After that our Saviour had finished this ceremony, and washed his disciples feet, (some question whether all or no, but I see no reason to doubt it), he returned again to the supper, which probably now was near finished, which certainly was the common supper which the Jews had besides the passover supper, and probably before it, though some think after it. He asketh them if they knew the meaning of this which he had done unto them; lest they should not fully understand it, he openeth it to them in the following discourse.

Fuente: English Annotations on the Holy Bible by Matthew Poole

12-15. Know ye what I havedone?that is, its intent. The question, however, was putmerely to summon their attention to His own answer.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

So after he had washed their feet,…. Not Peter’s only, but the rest of the disciples also: some have thought, that he washed only the feet of some of them, and not all; but it seems, by this expression, that he performed this service to each of them: and when he had gone through it with everyone of them:

and had taken his garments, and put them on,

and was sat down again; at the table with his disciples, supper not being yet ended; when having done his work as a servant, he reassumes the air and authority of Lord and master, and begins to teach and instruct, into the design and use of what he had been doing, which he introduces by putting this question;

he said unto them, know ye what I have done to you? They knew the outward action he had done to them, that he had washed their feet; but, as yet, they did not know the mystery of it, Christ’s design in it, and what he would have them learn from it.

Fuente: John Gill’s Exposition of the Entire Bible

Sat down again ( ). Second aorist active indicative of , old compound verb to fall back, to lie down, to recline. (again) can be taken either with , as here, or with (he said again).

Know ye what I have done to you? ( ;). “Do ye understand the meaning of my act?” Perfect active indicative of with dative case (). It was a searching question, particularly to Simon Peter and Judas.

Fuente: Robertson’s Word Pictures in the New Testament

Was set down [] . Literally, having reclined. The guests reclined on couches, lying on the left side and leaning on the left hand. The table was in the hollow square or oblong formed on three sides by the couches, the fourth side being open, and the table extending beyond the ends of the couches.

Know ye [] ? Perceive or understand ye?

Fuente: Vincent’s Word Studies in the New Testament

1 ) “So after he had washed their feet,” (hoti enipsen tous podas a uton) “Then when he had washed their feet,” or bathed the feet of the twelve. Note the love of God, in the person of Jesus Christ, stooped at the end of a long day, weary, and washing the feet of a wicked soul, one who would enter a contract later that night to deliver Him to the slaughter, for 30 pieces of silver, Mat 26:14-16.

2) “And had taken his garments,” (kai elaben ta himatia autou) “And when he had taken his garments,” put His outer garments back on, and laid aside the towel with which He girded Himself and dried their feet, Joh 13:4-5.

3) “And was set down again,” (kai anepesen palin) “And when he had reclined again,” at the table, Joh 12:1; Joh 13:2.

4) “He said unto them,” (eipen autois) “He said to them,” to the disciples, with Judas Iscariot still present.

5) “Know ye what I have done to you?” (ginoskete ti pepoieka humin) “Do you all know what I have done to you?” What the meaning of my washing your feet signifies? By washing their feet He had bathed their hearts in humility, except Judas Iscariot. He had turned a group of angry, wrangling, tongue-wagging, jealous men into a company of humbled and united disciples. Their complaints over Mary’s anointing Him with the precious spikenard ointment earlier in the evening had now turned to humble admiration of His washing their feet, Joh 12:38; Mat 26:6-13. They seem not to have replied to His question, as if He had said, “Do you want to know the meaning of what I have done?”

Fuente: Garner-Howes Baptist Commentary

12. When then he had washed their feet. Christ at length explains what was his intention in washing the feet of his disciples; for what he had said about the spiritual washing was a sort of digression from his main design. Had it not been for the opposition made by Peter, Christ would not have spoken on that subject. Now, therefore, he discloses the reason of what he had done; namely, that he who is the Master and Lord of all gave an example to be followed by all the godly, that none might grudge to descend to do a service to his brethren and equals, however mean and low that service might be. For the reason why the love of the brethren is despised is, that every man thinks more highly of himself than he ought, and despises almost every other person. Nor did he intend merely to inculcate modesty, but likewise to lay down this rule of brotherly love, that they should serve one another; for there is no brotherly love where there is not a voluntary subjection in assisting a neighbor.

Know you what I have done? We see that Christ, for a short time, concealed his intention from his disciples, but that, after having tried their obedience, he seasonably revealed to them that which it was not expedient for them previously to know. Nor does he now wait till they ask, but of his own accord anticipates them. The same thing will be experienced by us also, provided that we suffer ourselves to be guided by his hand, even through unknown ways.

Fuente: Calvin’s Complete Commentary

THE LESSON ON LOVING SERVICE

Text 13:12-20

So when he had washed their feet, and taken his garments, and sat down again, he said unto them, Know ye what I have done to you?

Ye call me, Teacher, and, Lord: and ye say well; for so I am.

If I then, the Lord and the Teacher, have washed your feet, ye also ought to wash one anothers feet.

For I have given you an example, that ye also should do as I have done to you.

Verily, verily, I say unto you, A servant is not greater than his lord; neither one that is sent greater than he that sent him.

If ye know these things, blessed are ye if ye do them.

I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth my bread lifted up his heel against me.

From henceforth I tell you before it come to pass, that, when it is come to pass, ye may believe that I am he.

Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.

Queries

Did Jesus establish foot washing as a commandment to be literally obeyed?

How is the blessedness promised in Joh. 13:17 to be experienced?

What connection does Joh. 13:20 have with this context?

Paraphrase

And when Jesus had finished washing their feet, He put on His outer cloak and reclined again at His place at the supper table, He began to teach them, saying, Do you know the meaning of what I have just done to you? You recognize and call Me, The Teacher, and, The Lord. This is what you should recognize and call Me, for this is Who I am! Here then is the lesson for youIf I, The Lord and The Teacher, perform the lowly but loving task of washing the feet of disciples and servants, you should lovingly condescend in like manner by humbly serving one another rather than disputing with one another over rank and position. I have washed your feet to give you an example to follow in performing loving acts of lowly service to one another. I say to you very plainly, If a lord is willing to serve in the most menial of tasks, so should a servant be willing thus serve for no servant is greater than his lord, neither is a person sent greater than the one who sends him. And, although you vocally acknowledge the truth of these lessons you will discover that real happiness and blessedness is enjoyed only when you are actually practicing them. I do not mean to infer of you all that you are hypocritical and assent to what is right but do not do it; or that you all are capable of deliberate and habitual neglect of known duty. I have chosen you twelve, and I know the character of every one of you, but there is one among you capable of such conduct. Now this was foretold in the Psalms, He that eateth my bread lifted up his heel against me, and the character and conduct of this evil one among you is in fulfillment of this prophecy. Now I am telling you that I know of his evil character and plan against me before his schemes are actually carried out so that when it is carried out you will recognize my divine omniscience and your faith in Me as the Son of God will be the more strengthened. So, I say to you most emphatically, when you see Me betrayed and apparently defeated do not be misled for in my extreme humiliation I am truly become Lord and Christ, and he who receives the one whom I send with the message of Christ crucified receives Me and he who will receive Christ crucified will receive the Father who sent the Christ to be crucified.

Summary

After the beautiful deed of loving service comes the divine instruction as to its meaning for those who will learn. With the instruction comes the promise of blessedness to those who will humbly serve one another in deeds of love.

Comment

Jesus finished washing their feet and resumed His place at the table. How many of the disciples had their feet washed we do not know. The verb translated sat down is the aorist of anapipto which means literally to fall back but is better translated reclined since that was the customary position for dining in that age. Reclining again on His couch at the supper table, Jesus takes immediate advantage of the foregoing preparation in the minds of His disciples and presents the lesson contained in His deed. This socially unorthodox action of a Teacher washing the feet of his disciples would attract the attention of even the most insensitive of the disciples as they argued about places of position and rank (cf. Luk. 22:24).

Momentarily taken aback as their Lord stooped to wash their feet they began to wonder what had prompted such an unheard of action. Jesus asks the rhetorical question, Do you know the meaning of what I have just done to you? Then He answers His own question with a very precise and logical argument. He reminds His disciples of the respectful titles they have sincerely accorded Him, and in a marked, emphatic manner He accepts these titles as His rightful due. He tells them distinctly that He is indeed their Teacher, whose doctrine it is their business to learn, and their Lord, whose will it is their duty to obey. His humble act of washing their feet does not mean that He is ignorant of His Lordship or even that He has lowered or degraded His kingly dignity. To the contrary, He has really enhanced the dignity and greatness of His Lordship by this expression of loving service (cf. Mat. 20:25-28; Mar. 10:42-45; Luk. 9:48; Luk. 22:26-27).

Now in Joh. 13:14 comes the central point of His argument. If the Lord of glory, the Holy One of God (cf. Joh. 6:69), can condescend to take the form of a servant and perform the most menial of tasks upon those so very far below Him, surely those who are actually the servants can render loving service to one another. This lesson is for us all! And how we need iteven within the kingdom of God, the church! So often trouble in the church comes because of jealousy over place and position. But those of the kingdom of God are not to be like the pagan world which spends all its energy seeking fame and fortune (cf. Mat. 20:20-28, etc.). When we are tempted to think of our dignity, our prestige, our place, our rights, let us see again the picture of the Son of God, girt with a towel, wash basin in hand, kneeling at His disciples feet. Let us have in us the mind of Christ (cf. Php. 2:5-11).

The question inevitably comes up concerning Joh. 13:14-15 whether or not these verses uphold the ritual of literal foot washing as observed in the history of the church past and present. Hendriksen points out that foot-washing was practiced on Maundy Thursday by the Church of Augustines day. It was recommended by Bernard of Clairvaux in one of his sermons. The practice was continued by the pope at Rome and by emperors of Austria and Russia and by kings of Spain, Portugal, and Bavaria. For a while it was practiced by the Church of England and by the Moravians. It has been continued to this very day by certain Baptist and Adventist bodies . . . There are only two other places in the New Testament where washing of the feet is referred toLuk. 7:38; Luk. 7:44 (the sinner woman who washed Jesus feet with her tears) and 1Ti. 5:10 where it is used figuratively to describe the lowly service to christian brethren in the past by widows needing the support of the church (cf. Pauls Letters to Timothy and Titus, by DeWelt, pub. College Press, page 99).

We believe Bro. Seth Wilsons essay, quoted previously, contains the most lucid comments on the subject of foot-washing we have read and we quote these comments herewith: Whenever washing one anothers feet is an act of practical courtesy and helpfulness, that we can perform in a true spirit of simple love and humble service, we ought to wash one anothers feet. But when it is of no practical helpfulness, when it is performed as a public religious ritual to display our humility, at special seasons, toward select persons, it does not seem to fit the pattern Jesus gave. Ritualizing such an act of love absolutely destroys its meaning.

The Great Commission assigned to the apostles the task of teaching the believers to observe all things that Jesus commanded; but we have no teaching from them concerning foot washing as a ceremony in the church. They do teach, however, lowliness, subjection, and loving service (Rom. 12:3; Rom. 12:10; Rom. 12:16; Gal. 5:13; Eph. 4:2; Eph. 5:21; Php. 2:3-8; Col. 3:12; 1Pe. 5:5, etc.). There is no indication in the way that Jesus did the act at the Last Supper that He was instituting a form of worship or making it part of His death. It is not an act of worship to God, but of service to man out of the right kind of a godly heart of humility and love. Even those who urge it as a perpetual ordinance in the church teach that it symbolizes humility and service. Exactly so: Jesus gave a very striking example and symbol of that manner of conduct and attitude of heart that He wants us to have. He does not want us to repeat the symbol, but to practice the reality. His example was clear, and no command of His is more direct or authoritative.

Joh. 13:16 adds more emphasis to the main point of the lesson. No servant is greater than his lord . . . etc. If the Christians Lord is willing to perform the duties of a servant, the Christian (who is really the servant) should be willing to serve and not make position and prestige his aim.

Joh. 13:17 contains both a warning and a promise. The warning implied is against knowing the right and failing to do it. The promise is definite that knowing the divine will which has been revealed both by precept and example we will find blessedness when we do what Jesus is teaching here. The true road to happiness and joy and blessedness is service motivated by love. Man was not created to be just a taker and never a giver. Man was created to give joy and honor to the heart of God. This is mans ultimate purpose and only when he is fulfilling that purpose by loving acts of service to God and man does he find joy and satisfaction of soul. Jesus said, It is more blessed (happiness) to give than to receive. There is a noticeable dissatisfaction, almost unhappiness, in some of the disciples before the resurrection of Christ when they were always seeking and waiting for the Lord to appoint them to places of earthly honor and prestige. They bickered with one another and were jealous of one another. But, notice the change in these men as evidenced in the book of Acts and their Epistles when they put into practice the teaching of Jesus here in Joh. 13:17! They found joy unspeakable and full of glory. Jesus said it another way later when He said that bearing fruit would result in true godly joy (cf. Joh. 15:1-11).

The blessedness of lowly service out of love is both objective and subjective. The objective blessedness must come before the subjective. That is, we must know that we have Gods approval before we can feel joy and blessedness emotionally. That knowledge comes when we, as Jesus exhorts, do these acts of service because we then know we are living in accord with the Divine Will as objectively expressed in His written revelation. John expressed it later in his First Epistle when he wrote, All who keep his commandments abide in him, and he in them (1Jn. 3:24). The fourth chapter of I John is also an excellent commentary on the words of Jesus in Joh. 13:17.

Thus when we do serve one another in love we know the blessedness of seeing godly fruit in the lives of those served; we know the blessedness of living in accord with the revealed will of God; then we can feel in our hearts the peace which passes understanding.

Jesus goes on (Joh. 13:18) to inform those gathered there that night that there is one in their midst who is capable of knowing right and deliberately neglecting to do it, (see our Paraphrase on this section). There was one there who was sly and scheming. Pretending to be desirous of serving the poor (Joh. 12:1-8) he was even then scheming to steal the money. While pretending to be a close friend of Jesus and accept His doctrine (eat His bread), he was scheming to betray (lift up his heel against) Him.

A. B. Bruce, in his Training of the Twelve, paraphrases this section in this manner: In hinting at the possibility of a knowledge of right, unaccompanied by corresponding action, I have not been indulging in gratuitous insinuation. I do not indeed think so badly of you all as to imagine you capable of deliberate and habitual neglect of known duty. But there is one among you who is capable of such conduct. I have chosen you twelve, and I know the character of every one of you . . . there is one among you who knows, but will not do; one who, having eaten bread with me as a familiar friend, will repay me for all my kindness, not by loving obedience, but by lifting up his heel against me.

There is more than one reason Jesus made this general prophecy of one very close who would betray Him. Primarily, as Joh. 13:19 points out, the prophecy was made so that when it came to pass the disciples would have their belief in Jesus the more strengthened. Secondarily, it was another attempt by Jesus to penetrate the hardened heart of Judas and bring him to repentance. Again, the recording of the omniscient foreknowledge of Jesus was for mans benefit for all time. For those who will accept the testimony it shows that that which was happening was all within the eternal purpose of God. It was as Scripture said it would be ages before. Jesus and the Father both knew what was happening at all times. God was in control. Jesus was not the unfortunate victim of the schemes of men. He was not killed; He willingly chose to die and did lay down His life. He was not the victim but the master of circumstances.

Barnes has a note on Joh. 13:18 : These things have occurred in order that the prophecies may receive their completion. It does not mean that Judas was compelled to this course in order that the Scripture might be fulfilled, but that this was foretold, and that by this the prophecy did receive a completion. The prophecy is from Psa. 41:9 (cf. also 2Sa. 9:7-13; Psa. 55:12-14).

In Joh. 13:20 the Lord continues to look forward to the time when what He is prophesying concerning Judas betrayal will have come to pass and He anticipates the reaction of despondency and defeat by the disciples. Hendriksen points out the connection of Joh. 13:20 with the context very well: . . . 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.

When the eternal plan of God is carried outwhen Christ is betrayed, crucified and risen, and when the disciples go out to preach Christ crucified and raised (cf. 1Co. 1:1-31), whoever receives them and their message receives Christ and the Father. But whoever rejects them and their message of Christ crucified and raised, rejects the Father and His omnipotent plan of redemption. The point is, that a betrayed and crucified Christ is within the plan of God. Jesus was completely aware of this. He now forewarns his disciples against the dark hours of the coming days. Joh. 13:20 is not a disconnected afterthought of Jesus but is well within the context of the teaching He is now giving His disciples. They should not only serve with all lowliness and humility, but they will have a message of a crucified Saviour which the world will look upon as lowly, weak and humiliating. They will need their faith in the omnipotence of Christ increased!

Quiz

How would Jesus have sat down at the supper table?

What is the main line of argument presented by Jesus to teach the disciples about humility?

Give three reasons why foot-washing seems not to be commanded by the Lord as an ordinance for the churchs observance.

Give two ways we may know the blessedness provided in Joh. 13:17.

Why did Jesus foretell the betrayal of Judas (3 reasons)?

Fuente: College Press Bible Study Textbook Series

(12) And was set down again.This means in the reclining position customary at meals. Comp. Luk. 11:37; Luk. 22:14; and in this Gospel Joh. 6:10; Joh. 21:20. Here it implies that the washing the feet preceded the supper (Joh. 13:1).

Know ye what I have done to you?This question is asked, not to be answered, but to direct their attention to what He had done, and to the interpretation which followsDo ye perceive what I have done? This is the meaning of it.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

‘So when he had washed their feet and taken his outer clothes and again sat down, he said to them “Do you know what I have done to you? You call me Master and Lord and you say well, for so I am. If I then the Lord and Master have washed you feet, you also ought to wash one another’s feet, for I have given you an example that you also should do what I have done to you”.’

Having washed their feet, Jesus first act was to take His clothes and reinstate Himself as their ‘Teacher and Lord’. Then, having done so, He brought home to them the lesson of what He had done. As He had humbled Himself on their behalf, so must they be willing to humble themselves on each other’s behalf, and on behalf of all the people of God. For while only God could fully bathe them, they must be ready to wash each other’s feet.

In other words no task was to be seen as too lowly for them in ministering to God’s people and to each other. His people would in the future need constant attention and ministry in order to maintain their walk with God. And this was a personal and humbling task, to be carried out by the meek and lowly. The servant of God was not to stand above His people, but to kneel before them. For once a so-called servant of God begins to feel his own importance, he is failing in his task. He has ceased to be (even if he still calls himself so) the servant of all. (We note here that the meaning given for the act to the disciples as a whole refers to washing each other’s feet. Thus it cannot be referring to the original bathing of salvation).

Some Christians believe that Jesus’ command here is binding on the church in a literal sense. They practise foot-washing as an ordinance of the church along with water baptism and the Lord’s Supper. But Christians through the centuries have believed that Jesus meant that His disciples should follow His example by serving humbly rather than by specifically washing each other’s feet, and nowhere else in the New Testament do its writers treat foot-washing as another ordinance.

1Ti 5:10 speaks of it as an example of humble service along with a number of others, but not as an ordinance of the church. It was the attitude of humility that disciples should have toward one another that was the point that Jesus was making, not simply the performance of a ritual which loses its point with modern clothing. Furthermore Jesus called foot-washing an example (Greek hypodeigma – a pattern) implying that there were to be other examples of the same attitude. It was an appropriate example of humble service in a culture where people wore sandals and soiled their feet easily in the heat of the day.

Fuente: Commentary Series on the Bible by Peter Pett

The application of the washing of feet to the disciples:

v. 12. So after He had washed their feet, and had taken His garments, and was set down again, He said unto to them, Know ye what I have done to you?

v. 13. Ye call Me Master and Lord; and ye say well; for so I am.

v. 14. If I, then, your Lord and Master, have washed your feet, ye also ought to wash one another’s feet.

v. 15. For I have given you an example that ye should do as I have done to re you.

v. 16. Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.

v. 17. If ye know these things, happy are ye if ye do them.

Jesus finished His self-imposed, deliberate task; He wanted it impressed upon the memories of the disciples. He then took His upper garments once more, He put them on, He reclined once more in His place as the head of the household. Then He broke the silence by asking them whether they had perceived the meaning of His action. The Lord’s own action had been symbolical, but incidentally it served as an example which they should emulate. They gave Him the honoring title of Master or Lord, and He did not repudiate the appellation, but rather asserted His full right to bear these names. He is the great Lord, come from heaven; He is the great Teacher of all men, at all times. If He, therefore, did not consider Himself too good or too dignified to perform this humble service for them, they, in turn, should not hesitate about following His example. They are to apply His example to the acts of love and service which they owe to their neighbor. The reference is on to all acts of kindness and charity, and, under circumstances, the very act which Jesus performed for the disciples might well be included in that list, 1Ti 5:10. But Jesus refers in general to all kindly acts in the care of fellow Christians. For the Christians are His disciples, and therefore His willing, loving servants. Therefore, as Jesus very solemnly emphasizes, they, as servants, cannot be above the Master, neither can the ambassador or minister be greater than he that sent him. The humblest work of love for one’s neighbor should be performed with all eagerness, for no disciple of Christ may presume to be above such works of merciful and kind service. If he does, he has none of the spirit of Christ living in him. See Mar 10:24; Luk 6:40; Luk 22:27. Note: The application of these words to the spiritual field is unusually apt. The Christians are still living in the world, they are obliged to battle continually with their flesh and blood, and therefore sin will make its appearance. The greatest love and the spirit of Christ is shown in this, that one forgives his neighbor his daily trespasses, and endures his faults and frailties. And the Lord adds an earnest and searching word in the conclusion of this paragraph. Mere head knowledge of the wish and will of Jesus has no value in the kingdom of Christ. It is the application of knowledge expressed in actions which counts in the estimation of Jesus. The person that practices the love which has come into his heart by faith, in such deeds of mercy and charity and kindness as are shown in the Word of God, he will be truly happy, in the sense of being assured of the approbation of Christ.

Fuente: The Popular Commentary on the Bible by Kretzmann

Joh 13:12-13 . , . . .] know ye , etc.; , , Euth. Zigabenus. Comp. Dissen, ad Dem. de Cor. p. 186.

] namely, according to the spiritual contents whose symbolical representation was the act that was presented to the senses.

Joh 13:13 . Ye call me Teacher and Lord . It was in this way that the pupils of the Rabbins addressed their teachers, and ; and so also did the disciples address Jesus as the Messiah, whose pupils (Mat 23:8 ) and (Joh 13:16 ) they were. Comp. on ., Joh 11:28 . On the nominativus tituli, see Buttmann, N. T. Gramm. p. 132 [E. T. p. 151]. does not signify to name; but in the article lies the present to the mind in the act of calling upon (Krger, 45. 2. 6).

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1678
CHRISTS CONDESCENSION

Joh 13:12-15. So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? Ye call me Master and Lord: and ye say well; for so I am. If I there, your Lord and Master, have washed your feet; ye also ought to wash one anothers feet. For I have given you an example, that ye should do as I have done to you.

THERE are some fanciful interpreters of Scripture, who find mysteries in every thing; while others, who affect a supereminent regard for mans reasoning powers, banish mysteries altogether, and say, Where mystery begins religion ends. These are equally distant from the true method of interpreting the sacred oracles; and are almost equally adverse to the interests of religion: the former bring the truth into contempt; the latter utterly discard it. The proper medium evidently is, to follow the direction which the Scripture itself gives us. The fundamental doctrines of the Gospel are professedly mysterious, even the wisdom of God in a mystery. There are many of the historical parts also, to which a mystical interpretation is given by the inspired writers: and, of the actions of our Lord there are some, into which a deeper insight is given us than into others; to which therefore we may safely assign a more mysterious import. The action referred to in the text was very significant, and may, with the greatest propriety, be considered,

As illustrative of his character

[No one can behold Jesus washing his Disciples feet, without feeling a reverence for his august character: and the more we contrast his dignity with their meanness, the more are we constrained to admire his condescension and love.
But we shall have a very partial and inadequate view of this action, if we regard it merely as a single and detached instance of humility. To understand it aright, we must see it as exhibiting in a very lively manner his general character.

What a beautiful illustration does it give us of his incarnation! Behold him laying aside his robes of majesty, and clothing himself in our flesh, and coming, not to be ministered unto, but to minister to our guilty race [Note: Php 2:6-8. Mat 20:28. Mar 10:45.]!

How aptly does it represent to us the whole tenour of his life! From the cradle to the grave his humility was uniformly conspicuous. Born in a stable, and of mean parents, he wrought at the trade of a carpenter till the age of thirty: then, submitting to baptism, as though he had been a sinner, he entered on his ministry, and prosecuted it in the midst of temptations, of want, and ignominy, till his obedience was consummated in the accursed death of the cross. And to all this he condescended for our benefit, for our salvation.

Nor does this action less fitly characterize him in his present exalted state. Though he is high, yet hath he respect unto the lowly [Note: Psa 138:6.]: though he is that high and lofty One that inhabiteth eternity, whose name is Holy, yet will he dwell with him that is of an humble and contrite spirit [Note: Isa 57:15.]. There is no one upon earth so mean and vile, but this exalted Saviour is ready to visit him, to dwell with him, and to minister unto him [Note: Joh 14:23.]: nor is there any office which he will not gladly execute for the good of our souls.

Even the character he will sustain among the glorified saints in heaven is also represented in this significant action: for though he will ever be the head of his people, yet will he gird himself as their servant, and minister unto them in the most humble and affectionate manner, while they are partaking of the feast which his heavenly Father has provided for them [Note: Luk 12:37.].

How admirable does this action appear when considered in this extensive view! and in what endearing light does it exhibit our blessed Lord!]
But this action is further to be considered,

II.

As emblematical of his work

[Our blessed Lord himself shews us that there was a mystical signification in what he did to his Disciples: for, when he had washed them, he asked them, Know ye what I have done unto you? for which question there could have been no room if there had been nothing mysterious in the transaction. He also said to them, Ye are clean; but not all; because the traitor, though washed equally with the rest, was yet under the power and guilt of all his sins [Note: ver. 11.].

So particularly were the circumstances of this event ordered and overruled, that they marked in the most striking manner the nature, the necessity, and the excellency of that work which Christ came to accomplish.

Its nature is declared: for he came to wash men from the guilt of sin by his blood, and from the pollution of it by his Spirit. In this very view the prophet spake of him long before as a fountain that should be opened to cleanse men from their sin and uncleanness [Note: Zec 13:1.]: and the Apostles represent the great end of his incarnation and death to have been, to sanctify and cleanse the Church with the washing of water, by the word [Note: Eph 5:25-26.].

Peters inconsiderate, though well-meant, opposition to his Masters will, gave occasion for that solemn declaration, whereby our Lord has made known the universal necessity of submitting to him, and to the method prescribed by him for the salvation of our souls. His words may be applied to every child of man, If I wash thee not, thou hast no part with me: there is no other way whereby we can obtain a saving interest in Christ: we must be washed in his blood; and we must be sanctified by his Spirit: he came not by water only, but by water and blood [Note: 1Jn 5:6.]; and we must experience the virtue of both, if ever we would participate the blessings of his kingdom.

The vehemence of the same ardent Disciple was yet further overruled for the making known the excellency of Christs work. When told, that he must submit, he exclaimed, Lord, not my feet only, but also my hands and my head. Our Lord informed him, that, as a person who has been bathing, needs no more than to wash his feet from the defilement they have contracted in coming from the bath: so they who have been washed by his blood and Spirit, need a partial purification indeed every day and hour, on account of the defilement they contract every step they take in this polluted world; but they never will need the same universal cleansing as before [Note: ver. 10.], seeing that they are purified from all their former guilt, and are renewed in the spirit of their minds: in respect of such an universal washing, he hath perfected for ever them that are sanctified [Note: Heb 10:14.].]

We shall have a very incomplete view of this action, unless we still further consider it,

III.

As explanatory of his will

[A declaration to this effect is made by our Lord himself. He tells us that he intended, in what he now did, to set an example to all his Disciples; and to teach them, that they should not affect a superiority above each other; that they should rather delight themselves in all offices of love; and that they should account nothing too humiliating or selfdenying, if by any means they might promote each others welfare.

The Disciples had been disputing which of them should be the greatest: and he had told them, that they ought not to resemble the Gentiles, who loved to have pre-eminence, and were applauded in proportion as they gained an ascendant over others: on the contrary, they should measure their honours by the degree in which they stooped for the good of others, and by the exertions they made in administering to their fellow-creatures [Note: Luk 22:24-27.]. How happy would it have been for the Church, if all its ministers, and all its members, had attended to this rule! How happy if, instead of being lords over Gods heritage, they had submitted themselves one to another in the fear of God [Note: 1Pe 5:3; 1Pe 5:5.], and had striven only, who should be least of all and servant of all!

To abound in offices of love is an ambition infinitely more worthy of the followers of Christ. Love is the fulfilling of the law: love is that which above all things characterizes the true Christian: love is the image of God upon the soul: love is the antepast of heaven. To inculcate the necessity of love, to exemplify it in his own conduct, to impress it on the hearts of his Disciples, and to stir them up to a holy imitation of his example, were the more immediate objects of our Lords solicitude: nor will our admiration of his conduct profit us at all, if it have not this effect on our hearts and lives.
In many instances much self-denial is required, in order to impart any substantial benefit to our fellow-creatures. The visiting of the sick, especially when poverty and disease combine to render our access to them unpleasant, is an irksome task to those whose hearts are not penetrated with love to God and man. This indeed is less felt when humanity stimulates us to assist in the recovery of their bodies; but when we have no view but only to benefit their souls, then to instruct them, then to pray with them, then to repeat our visits, when perhaps we see scarce any prospect of doing them good, or any desire in them to receive benefit; and then to persevere in our endeavours, when they madly say, like Peter, Thou shalt never wash my feet; this is the love we are called to manifest; and in comparison of this, the most liberal bestowment of alms is as nothing: it is far easier to give away thousands of silver and gold, than to spend our lives in such acts of kindness to man, and of zeal for God. But this is to love others as Christ has loved us, and to do to others as Christ has done to us: and to exercise less love than this, is to love in word and in tongue only, instead of loving in deed and in truth [Note: 1Jn 3:17-18.].]

As an improvement of this subject our Lord suggests a most solemn warning; If ye know these things, happy are ye if ye do them [Note: ver. 17.]: and this would I also adopt as my monition to you from the text,

In allusion to its mystical and emblematic import

[Instructed as you have been, few can be ignorant of the efficacy of Christs blood to cleanse from sin, or of his Spirit to renew and sanctify the heart. But what will this knowledge avail you, if you do not experience both the one and the other in your souls? I pray you to remember, that our Lord does not say, if ye know these things, happy are ye: No: an unproductive knowledge of them will only aggravate your guilt and condemnation: it is then only that ye can be accounted happy, if ye do them,]

In allusion to its spiritual and practical import

[It is intimated that some know these things, but do them not; but that others both know and do them.

How lamentable is it that any should know the character of Christ, and profess to experience the benefits of his salvation, while yet they bear no resemblance to him in their spirit and conduct! Alas! whatever they may imagine, they have no part with him! without a conformity to him m the unfeigned exercise of love, we are only as sounding brass, or as tinkling cymbals [Note: 1Co 13:1. Jam 1:27.].

To those who delight in every office of love we say, Happy are ye: for it is a most unquestionable truth, that the more lowly we are in our own eyes, the higher we are in Gods; and the more we delight in doing good to others, the more richly will the blessing of God rest upon ourselves [Note: Isa 58:10-11.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

12 So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you?

Ver. 12. Know ye what I have done to you? ] This was our Saviour’s usual order, to catechise his disciples after he had said or done anything for their instruction. So did the apostles, Gal 6:6 , 1Co 14:19 , and the primitive pastors; they had their Credis? credo: Abrenuncias? abrenuncio, as it were by an echo, as the word importeth. ( , Sicut in echo una vex his audiri debet, tam ex catechumeno, quam ex ipso catechista, Pasor.)

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

12 20. ] This act, a pattern of self-denying love for His servants .

Fuente: Henry Alford’s Greek Testament

12. . . . ] These words are uttered, not so much in expectation of an answer, as to direct their attention to the following.

Fuente: Henry Alford’s Greek Testament

Joh 13:12 . : “when, then, He had washed their feet and taken His garments [ cf. of Joh 13:4 ] and reclined again He said to them: Know ye what I have done to you?” Do you perceive the meaning of this action? By washing their feet He had washed their heart. By stooping to this menial service He had made them all ashamed of declining it. By this simple action He had turned a company of wrangling, angry, jealous men into a company of humbled and united disciples.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Joh 13:12-20

12So when He had washed their feet, and taken His garments and reclined at the table again, He said to them, “Do you know what I have done to you? 13You call Me Teacher and Lord; and you are right, for so I am. 14If I then, the Lord and the Teacher, washed your feet, you also ought to wash one another’s feet. 15For I gave you an example that you also should do as I did to you. 16Truly, truly, I say to you, a slave is not greater than his master, nor is one who is sent greater than the one who sent him. 17If you know these things, you are blessed if you do them. 18I do not speak of all of you. I know the ones I have chosen; but it is that the Scripture may be fulfilled, ‘He who eats My bread has lifted up his heel against Me.’ 19From now on I am telling you before it comes to pass, so that when it does occur, you may believe that I am He. 20Truly, truly, I say to you, he who receives whomever I send receives Me; and he who receives Me receives Him who sent Me.”

Joh 13:12-20 In contrast to Joh 13:6-10, here Jesus describes His act as an example of humility. The Apostles were arguing over who was greatest (cf. Luk 22:24). In this context Jesus performs an act of a slave and then explains what it means and how to apply it.

Joh 13:14 “If” This is a first class conditional sentence which is assumed to be true from the author’s perspective or for his purposes.

“the Lord and the Teacher” Notice the definite article in Joh 13:13-14. Also notice the titles are reversed. He is the One who speaks with authority. He reveals the Father and expects obedience and allegiance! What He does they must mimic (Joh 13:15).

Joh 13:14-15 “you also ought to wash one another’s feet” Does this statement mean that this act of humility is meant to be a third church ordinance? Most Christian groups have said, no, because

1. there is never a record of it being done by any church in Acts

2. it is never advocated in the NT letters

3. it is never specifically said to be an ongoing ordinance as are baptism (cf. Mat 28:19) and the Lord’s Supper (cf. 1Co 11:17-34)

This is not meant to imply that this might not be an important worship event.

The “example” that Jesus gave them was not just humility, but sacrificial service (cf. Joh 15:12-13). 1Jn 3:16 states it well! Jesus loves to the end (cf. Joh 13:1), they must love to the uttermost also (i.e., a life of self-sacrifice, the reversal of the Fall).

Joh 13:16 “Truly, truly I say to you” This is literally “Amen, amen” (as is Joh 13:20). This is a form of the OT term for “faith” (cf. Hab 2:4). Jesus was the only one (in any Greek literature) to ever use it in this opening position. It usually was said last to (1) agree with or (2) confirm a statement or act. When used at the beginning of a sentence and doubled, it is an authoritative, attention-getting device. See SPECIAL TOPIC: AMEN at Joh 1:51.

“a slave is not greater than his master” This is an introductory phrase to communicate truths.

1. Joh 13:16, nor is one who is sent greater than the one who sent him

2. Joh 15:20

a. if they persecuted Me, they will also persecute you

b. if they kept My word, they will keep yours also

3. Luk 6:40 (similar), but everyone, after he has been fully trained, will be like his teacher (cf. Mat 10:24)

4. Luk 22:27 (similar), but I am among you as one who serves

Joh 13:17 “If you know these things you are blessed if you do them” The first “if” is a first class conditional sentence which is assumed to be true from the author’s perspective. The second “if” in this verse is a third class conditional which means potential action. If we know, we should do (cf. Mat 7:24-27; Luk 6:46-49; Rom 2:13; Jas 1:22-25; Jas 4:11)! Knowledge is not the goal, but Christlike living. This reflects the Hebrew verb shema, “hear so as to do” (cf. Deu 6:4).

Joh 13:18 “the Scriptures may be fulfilled” This refers to Judas. This is the mystery of the intersection of predestination and human free will.

Jesus, and His disciples, believed in the veracity of Scripture! When it spoke it was to be trusted (cf. Mat 5:17-19). Several times John makes the comment “that the Scriptures may be fulfilled” (cf. Joh 12:14; Joh 13:18; Joh 15:25; Joh 17:12; Joh 19:24; Joh 19:36). Often the OT text is not fully understood until an event in the life of Christ (i.e., typology, i.e., Hos 11:1) or the NT event is a multiple fulfillment (i.e., Isa 7:14 or Dan 9:27; Dan 11:31; Dan 12:11).

“HAS LIFTED UP HIS HEEL AGAINST ME” This is a quote from Psa 41:9. The Oriental custom of eating together as a sign of friendship and covenant heightens Judas’ offense. In the Near East to show the bottom of one’s foot to another was a sign of contempt.

Joh 3:19 This verse shows the purpose of Jesus’ miracle signs and predictions (cf. Joh 20:31). In John, belief is a growing and continuing experience. Jesus is continually developing the Apostles’ trust/faith/belief. See Special Topic at Joh 9:7.

Jesus develops their faith by

1. His words

2. His deeds

3. His foreknowledge

Jesus brought a radical “new” way to be right with God. It cut across these Jewish men’s traditions and beliefs.

1. He, not Moses, was the focus

2. grace, not performance

“that I am He” This is a reference to God’s name, “YHWH,” which is from the Hebrew verb “to be” (cf. “I Am” of Exo 3:14). Jesus is clearly claiming to be the promised Messiah with divine connotations here (cf. Joh 4:26; Joh 8:24; Joh 8:28; Joh 8:58; Joh 13:19; Joh 18:5-6; Joh 18:8; notice Mat 24:5 and Mar 13:6; Luk 21:8).

See SPECIAL TOPIC: NAMES FOR DEITY at Joh 6:20.

Joh 13:20 Usually John uses the term “believe” (pisteu), “believe in” (pisteu eis) or “believe that” (pisteu hoti) to designate Christians, (see Special Topic: John’s Use of “Believe” at Joh 2:23), but he also uses other terms such as “receive” or “welcome” (cf. Joh 1:12; Joh 5:43; Joh 13:20). The gospel is both the welcoming of a person and the accepting of biblical truths about that person, as well as living a life emulating that person.

“he who receives whomever I send receives Me” What a powerful statement of the delegated authority of Jesus’ disciples. It can function on several levels.

1. the mission trips of the Twelve (Mat 10:40) and Seventy (Luk 10:16)

2. the witness of the church (cf. Joh 17:20)

The message about Jesus has life-changing power unrelated to who proclaims it. The authority is in the message (i.e., gospel), not the earthly message.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

So after = When therefore.

what = what [it is].

Fuente: Companion Bible Notes, Appendices and Graphics

12-20.] This act, a pattern of self-denying love for His servants.

Fuente: The Greek Testament

Joh 13:12. , when) On this adverb the two verbs depend, as at ch. Joh 12:41, These things spake Esaias, , or , () .-, of them) of the disciples: fresh water having been taken to wash each of them.-, lying down at table [set down again]) as their Lord. Luk 22:27, Whether is greater he that sitteth at meat, or he that serveth? Is not he that sitteth at meat?-) what, and for what reason.

Fuente: Gnomon of the New Testament

Joh 13:12

So when he had washed their feet,-[Peter therefore submitted, and his feet were washed with the rest.]

and taken his garments, and sat down again, he said unto them,-[The object lesson is over. Now comes the explanation of its teaching.]

Know ye what I have done to you?-[You know the literal act, but do you understand its significance, the spiritual application?]

Fuente: Old and New Testaments Restoration Commentary

the Masters Example

Joh 13:12-20

Notwithstanding His great humility, Jesus expects to be regarded as Master and Lord; do we so call and treat Him? We must be as willing to obey Him as a soldier to obey his commanding officers, even when the order conflicts with his comfort, convenience, or safety. We must also do for each other, in our poor measure, what He has done for us, taking on us the form and work of a slave, that we may remove from each other any stain that may have been contracted. It is only when we have stooped to the simplest and lowest humility that we are able to lift our brethren to a purer and nobler life. Let us watch over each others souls, as those who must give an account.

What sorrow must have constantly weighed on our Saviors heart in knowing that all His love and care would be resisted by Judas, as the rock in a flower garden refuses to respond to the genial influences of spring! To lift up the heel, that is to kick is emblematic of brutal malice. This treachery, foreseen by Christ, was transformed into a support of the disciples faith. When the incident took place, as predicted, they knew that Jesus was all that He had declared Himself to be.

Fuente: F.B. Meyer’s Through the Bible Commentary

Know: Joh 13:7, Eze 24:19, Eze 24:24, Mat 13:51, Mar 4:13

Reciprocal: Mat 20:25 – called Joh 13:5 – feet Act 10:17 – while

Fuente: The Treasury of Scripture Knowledge

Jesus completed the feet washing while making the aforesaid speech, resumed wearing his outer garments, and again took his place at the table where the passover supper was still in progress. Set down is from ANAPIPTO, which Thayer defines, “To recline at table.” In old times people reclined while eating, at a table only a few inches higher than the floor. The diners would lie on their sides and rest the head on one hand while serving themselves with the other. They lay at a 45-degree angle with the table, which placed the head of one person virtually in the bosom of the one behind him, and in very intimate cases the two would be very near each other. This position explains how Jesus could wash their feet even while they were eating without disturbing them, and without getting into any inconvenient or unbecoming posture, as would have been necessary were they sitting at a modern table with their feet under it. It explains also how the woman could stand behind Jesus while he was eating (Luk 7:36-38). After Jesus had taken his place again at the table, he asked them if they knew what had been done; meaning whether they knew what it signified.

Fuente: Combined Bible Commentary

Joh 13:12. When therefore he had washed their feet, and had taken his garments, and had sat down again, he said unto them, Perceive ye what I have done to you? Again three particulars introduce the words of Jesus: and the frequent recurrence of this structure throughout these verses harmonizes well with the touching solemnity of the whole scene. Having washed the feet of the disciples, resumed His garments, and again taken His place at the table, Jesus proceeds to enforce the lesson of what He had done. He first awakens their attention by His question, and then proceeds.

Fuente: A Popular Commentary on the New Testament

In these words our Saviour declares to his disciples his intention and design in washing of their feet: namely, to teach them, by his example, the duty of humility: that as he had performed that act of abasement towards them, so should they be ready to perform all offices of love and humble condescension one towards another: Behold, I have given you an example, that ye should do as I have done unto you.

Learn thence, That humility and mutual condescension amongst the members and ministers of Jesus Christ, is a most necessary grace and duty, which the Son of God not only taught by his doctrine, but recommended and enforced by his example.

Observe farther, The argument which Christ makes use of to press the imitation of his example upon them: and that is drawn from the titles given to him by his disciples: Ye call me Master, and Lord, and so I am. Now servants ought to imitate their masters, and subjects to obey their Lord and king. Christ is a Master to teach and direct; a Lord to govern and protect. As he is a Master, we are to learn in his school: as he is Lord, we are to serve in his house: he must be submitted to as a Prince, as well as relied upon as a Saviour. It is in vain to expect salvation from him, if we do not yield subjection to him. Another argument which our Lord makes use of to press his disciples to imitate his example, is drawn from his dignity and superiority over them: The servant is not greater than his Lord.

As if Christ had said, “Though you, my disciples, are to have a very high and honourable station in the gospel church, yet let not this swell you with pride, but be you mutually condescending to each other, remembering you are yet but servants to myself, and ought to be so to one another; and the servant is not greater than his Lord.

Learn hence, 1. That whatever dignity Christ confers upon his servants and officers, yet he is over them all, superior to them, and above them.

2. That the consideration of Christ’s dignity, and his minsters meanness, ought to keep their minds humble and lowly, and far from affecting superiority over their brethren; The servant is not greater than his Lord; nor he that is sent, greater than he that sent me.

Fuente: Expository Notes with Practical Observations on the New Testament

Joh 13:12-15. So after he had washed their feet, &c. After he had given them such a striking proof of his humility, condescension, and love, by performing to them the office of the meanest slave; he said, Know ye what I have done to you? Know ye the meaning of what I have done? for the action was emblematical. Ye call me Master, and Lord , the master, or teacher, and the Lord. The article prefixed to each appellation, and the nominative case employed, where in common language it would have been the accusative, give great energy to the expression, and show that the words are applied to Jesus in a sense entirely peculiar. Campbell. And ye say well I am really what you call me, being the Son of God, and Saviour of the world, If I, then, your Lord, &c., have washed your feet Have condescended to so mean an office, and in all other instances have shown my readiness in love to serve you; ye also ought to wash one anothers feet And why did they not? Why do we not read of any one apostle ever washing the feet of any other? Because they understood their Lord better. They knew he never designed that this should be literally taken. He designed to teach them the great lesson of humble love, as well as to confer inward purity upon them. And hereby he teaches us, 1st, In every possible way to assist each other in attaining that purity. 2d, To wash each others feet, by performing all sorts of good offices to each other, even those of the lowest kind, when opportunity serves, and the necessity of any calls for them. For I have given you an example that ye should do On all proper occasions to one another; as I have done to you As if he had said, I have set you a pattern of humility, to recommend it to you: and it must be acknowledged that nothing shows us more effectually the necessity of this grace, than its being recommended to us by so high an example; a recommendation which, in the present circumstances, was peculiarly seasonable, for the disciples having heard Jesus say that the kingdom of God was at hand, (Luk 22:18,) their minds were so fired with ambitious passions, that, before they arose from supper, they fell into a hot contention about sharing the principal posts in the kingdom.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

ADDITIONAL NOTES BY THE AMERICAN EDITOR.

Vv. 12-20.

1. The explanation of the act performed by Jesus which is here given evidently points towards humility, and thus is easily connected with the dispute among the disciples, recorded by Luke, as to which of them was the greatest. But Joh 13:10 shows that this humility in the matter of service was to be manifested in the way of mutual help in purifying and perfecting the Christian life of all.

2. The example of Jesus, alluded to in Joh 13:15, must accordingly be taken in this fulness of meaning; the act was primarily one of humility, but secondarily one of cleansing, and the former had its purpose and end in the latter.

3. At Joh 13:18 there is again a turn to the case of Judas. The word refers apparently to the choice of Judas as one of the apostolic company. The clause points to this choice as connected with the Divine plan, and thus indicates the explanation of it which was suggested in the notes on the sixth chapter. Jesus adds here, for the first time, what is repeated afterwards, that a part of His design in this last conversation with the disciples was to prepare them for the great surprises and trials which were about to come upon them in the immediate future, and to make these things become thereby a means, not of shaking or destroying their faith, but, on the other hand, of strengthening it.

4. The connection and meaning of this verse are most simply explained if it is made to follow directly upon the last clause which precedes it. They were to go forward in their mission, after His departure from them, in the power and with the message of faith in Him. This faith in Him was to unite every one who had it with God Himself. Their mission, therefore, was to be carried out, with the sustaining power of the assurance that the one who, in receiving them, received Him, would also receive God in and through Him. All this was to be involved in their belief ( ) that Jesus was in reality what He had proclaimed Himself to be.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

Joh 13:12-20. The Meaning of the Act: the One Exception.The disciples recognise in Him their teacher and master. They should, therefore, follow His example by helping each other even in the lowliest services. The Master had set an example which the slave need not be ashamed to copy. If they realise that by doing such things He has made it their duty to do the same, then they will be happy in the doing of them. He returns to the theme of the traitor. He knows, as they do not, the character of each disciple whom He has chosen. But it had to be. The Scripture must be fulfilled (Psa 41:9). He has warned them, that when the event happens, instead of being discouraged, they may recognise in the fulfilment of prophecy a proof of what He is. In Joh 13:20 the author adds that acts of humility will not degrade them, but prove them to be His messengers, to whom all honour is due.

Fuente: Peake’s Commentary on the Bible

Verse 12

Know ye; understand ye.

Fuente: Abbott’s Illustrated New Testament

The explanation of foot-washing 13:12-20

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Jesus now returned to His role as the disciples’ teacher, which His change of clothing and physical position indicated. He began to explain the significance of what He had done, though full comprehension would come to the disciples later (Joh 13:7). His question prepared them for the lesson that followed.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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