Verse 1. The feast of the passover. See Barnes "Matthew 26:2",
See Barnes "Matthew 26:17".
His hour was come. The hour appointed in the purpose of God for him
to die, John 12:27. Having loved his own. Having given to them
decisive and constant proofs of his love. This was done by his calling
them to follow him; by patiently teaching them; by bearing with their
errors and weaknesses; and by making them the heralds of his truth and
the heirs of eternal life.
He loved them unto the end. That is, he continued the proofs of
his love until he was taken away from them by death. Instances of that
love John proceeds immediately to record in his washing their feet and in
the institution of the Supper. We may remark that Jesus is the same
yesterday, today, and for ever. He does not change; he always loves
the same traits of character; nor does he withdraw his love from the
soul. If his people walk in darkness and wander from him, the fault is
theirs, not his. His is the character of a friend that never leaves or
forsakes us; a friend that sticketh closer than a brother. Psalms 37:28:
"The Lord forsaketh not his saints." Isaiah 49:14-17; Proverbs 18:24.
{a} "Now before the feast" Matthew 26:2
{b} "his hour was come" John 17:1,11
{c} "having loved his own" Jeremiah 31:3; Ephesians 5:2; 1 John 4:12; Revelation 1:5
Verse 2. Supper being ended. This translation expresses too much.
The original means while they were at supper; and that this is the
meaning is clear from the fact that we find them still eating after
this. The Arabic and Persic translations give it this meaning. The
Latin Vulgate renders it like the English.
The devil. The leader or prince of evil spirits.
Having now put it into the heart. Literally, having cast it into
the heart. Comp. Ephesians 6:16: "The fiery darts of the wicked."
See Acts 5:3; Luke 22:3. The meaning of this passage is that Satan
inclined the mind of Judas to do this, or he tempted him to betray his
Master. We know not precisely how this was done, but we know that it was
by means of his avarice. Satan could tempt no one unless there was
some inclination of the mind, some natural or depraved propensity that
he could make use of. He presents objects in alluring forms fitted to
that propensity, and under the influence of a strong or a corrupt
inclination the soul yields to sin. In the case of Judas it was the love
of money; and it was necessary to present to him only the possibility of
obtaining money, and it found him ready for any crime.
{d} "the devil" Luke 22:3,53; John 6:70
Verse 3. Jesus knowing, &c. 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, &c. See Barnes "Matthew 28:18".
Was come from God. See Barnes "John 8:42".
Went to God. Was about to return to heaven. See John 6:61,62.
{e} "knowing that the Father" Matthew 28:18; Hebrews 2:8
{f} "he was come from God" John 17:11
Verse 4. He riseth from supper. Evidently while they were eating.
See John 13:2.
Laid aside his garments. His outer garment. See Barnes "Matthew 5:40".
This was his mantle or robe, which is said to have been without seam.
It was customary to lay this aside when they worked or ran, or in the
heat of summer.
Took a towel and girded himself. This was the manner of a servant or
slave. See Barnes "Luke 17:8"
Verse 5. Began to wash, &c. It was uniformly the office of a servant
to wash the feet of guests, 1 Samuel 25:41. It became a matter of
necessity where they travelled without shoes, and where they reclined on
couches at meals. It should be remembered here that the disciples were
not sitting at the table, as we do, but were lying with their feet
extended from the table, so that Jesus could easily have access to them.
See Barnes "Matthew 23:6".
Verse 6. Dost thou wash my feet? Every word here is emphatic. Dost
thou-- the Son of God, the Messiah--perform the humble
office of a servant--toward me, a sinner? This was an expression of
Peter's humility, of his reverence for Jesus, and also a refusal to
allow him to do it. It is possible, though not certain from the text,
that he came to Simon Peter first.
{1} "Peter", or "he"
{g} "dost thou wash my feet" Matthew 3:14
Verse 7. 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
(John 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 honours 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.
Verse 8. Thou shalt never wash my feet. This was a decided and firm
expression of his reverence for his Mater, and yet it was improper.
Jesus had just declared that it had a meaning, and that he ought to
submit to it. We should yield to all the plain and positive
requirements of God, even if we cannot now see how obedience would
promote his glory.
If I wash thee not. This had immediate reference to the act of
washing his feet; and it denotes that if Peter had not so much
confidence in him as to believe that an act which he performed was
proper, though he could not see its propriety--if he was not willing
to submit his will to that of Christ and implicitly obey him, he had
no evidence of piety. As Christ, however, was accustomed to pass from
temporal and sensible objects to those which were spiritual, and to
draw instruction from whatever was before him, some have supposed that
he here took occasion to state to Peter that if his soul was not made
pure by him he could not be his follower. Washing is often thus put as
an emblem of moral purification, 1 Corinthians 6:11; Titus 3:5; 6. This is
the meaning, also, of baptism. If this was the sense in which Jesus
used these words, it denotes that unless Christ should purify Peter, he
could have no evidence that he was his disciple. "Unless by my doctrine
and spirit I shall purify you, and remove your pride (Matthew 26:33),
your want of constant watchfulness (Matthew 26:40), your anger
(Matthew 26:51), your timidity and fear (Matthew 26:70,74), you can
have no part in me" (Grotius).
Hast no part with me. Nothing in common with me. No evidence of
possessing my spirit, of being interested in my work, and no
participation in my glory:
{h} "If I wash thee not" 1 Corinthians 6:11; Ephesians 5:26; Titus 3:5
Verse 9. Not my feet only, &c. Peter, with characteristic readiness
and ardour, saw now that everything depended on this. His whole
salvation, the entire question of his attachment to his Master, was
involved. If to refuse to have his feet washed was to be regarded as
evidence that he had no part with Jesus, he was not only willing,
but desirous that it should be done; not only anxious that his feet
should be cleansed, but his hands and his head--that is, that he should
be cleansed entirely, thoroughly. Perhaps he saw the spiritual
meaning of the Saviour, and expressed his ardent wish that his whole
soul might be made pure by the work of Christ. A true Christian is
desirous of being cleansed from all sin. He has no reserve. He wishes not
merely that one evil propensity should be removed, but all;
that every thought should be brought into captivity to the obedience
of Christ (2 Corinthians 10:5); and that his whole body, soul, and spirit
should be sanctified wholly and be preserved blameless unto the
coming of the Lord Jesus Christ, 1 Thessalonians 5:23. His intellect, his
will, his affections, his fancy, memory, judgment, he desires should be
all brought under the influence of the gospel, and every power of the
body and mind be consecrated unto God.
Verse 10. He that is washed. This is a difficult passage, and
interpreters have been divided about its meaning. Some have supposed
that it was customary to bathe before eating the paschal supper, and
that the apostles did it; Jesus having said, "he that hath bathed his
body is clean except in regard to his feet--to the dirt contracted in
returning from the bath, and that there was need only that the feet
should be washed in order to prepare them properly to receive the
supper." They suppose, also, that the lesson which Jesus meant to teach
was that they were really pure (John 15:3); that they were qualified
to partake of the ordinances of religion, and needed only to be purified
from occasional blemishes and impurities (Grotius). Others say that
there is not evidence that the Jews bathed before partaking of the
paschal supper, but that reference is made to the custom of washing
their hands and their face. It is known that this was practised.
See Barnes "Matthew 15:2". See Barnes "Mark 7:3". See Barnes "Mark 7:4".
Peter had requested him to wash his hands and his head. Jesus told him
that as that had been done, it was unnecessary to repeat it; but to wash
the feet was an act of hospitality, the office of a servant, and that all
that was needed now was for him to show this condescension and humility.
Probably reference is had here to internal purity, as Jesus was fond
of drawing illustrations from every quarter to teach them spiritual
doctrine; as if he had said, "You are clean by my word and ministry
John 15:3; you are my followers, and are prepared for the scene
before you. But one thing remains. And as, when we come to this rite,
having washed, there remains no need of washing except to wash the feet,
so there is now nothing remaining but for me to show you an example
that you will always remember, and that shall complete my public
instructions to you."
Is clean. This word may apply to the body or the soul.
Every whit. Altogether, wholly.
Ye are clean. Here the word has doubtless reference to the mind and
heart.
But not all. You are not all my true followers, and fitted for the
ordinance before us.
{i} "For he knew" John 6:64
Verse 11. Who should betray him. Greek, "He knew him who was about
to betray him."
{i} "For, he knew" John 6:64
Verse 12. Know ye what, &c. Do you know the meaning or
design of what I have done unto you?
Verse 13. Ye call me Master. Teacher.
And Lord. This word is applied to one who rules, and is often
given to God as being the Proprietor and Ruler of all things.
It is given to Christ many hundred times in the New Testament,
Ye say well, &c. Matthew 23:8,10.
So I am. That is, he was their Teacher and Instructor, and he
was their Sovereign and King.
{k} "call me Master and Lord" Matthew 23:8-10; Philippians 2:11.
Verses 14,15. Ye also ought to wash, &c. Some have understood this
literally as instituting a religious rite which we ought to observe;
but this was evidently not the design; for,
1st. There is not evidence that Jesus intended it as a
religious observance, like the Lord's Supper or the ordinance of
baptism.
2nd. It was not observed by the apostles or the primitive Christians
as a religious rite.
3rd. It was a rite of hospitality among the Jews, a common, well-know
thing, and performed by servants.
4th. it is the manifest design of humility; to teach them by his
example that they ought to condescend to the most humble offices for
the benefit of others. They ought not to be proud, and vain, but to
regard themselves as the servants of each other in every way. And
especially as they were to be founders of the church, and to be greatly
honoured, he took this occasion of warning them against the dangers of
ambitions, and of teaching them, by an example that they
could not forget, the duty of humility.
Verse 15. No Barnes text on this verse.
{l} "For I have given you" 1 Peter 2:21
Verses 16,17. The servant is not. This was universally true, and
this they were to remember always, that they were to manifest the
same spirit that he did, and that they were to expect the same
treatment from the world. See Barnes "Matthew 10:24";
See Barnes "Matthew 10:25".
Verse 17. No Barnes text on this verse.
{m} "If ye know these things" James 1:25
Verse 18. I speak not of you all. That is, in addressing you as
clean, I do not mean to say that you all possess this
character.
I know whom I have chosen. He here means evidently to say that he
had not chosen them all, implying that Judas had not been chosen. As,
however, this word is applied to Judas in one place (John 6:70),
"Have not I chosen you twelve, and one of you is a devil?" it must
have a different meaning here from that which it has there.
There it evidently refers to the apostleship. Jesus had
chosen him to be an apostle, and had treated him as such.
Here is refers to purity of heart, and Jesus implies that,
though Judas had been chosen to the office of apostleship,
yet he had not been chosen to purity of heart and life. The remaining
eleven had been, and would be saved. It was not, however, the fault of
Jesus that Judas was not saved, for he was admitted to the same
teaching, the same familiarity, and the same office; but his execrable
love of gold gained the ascendency, and rendered vain all the means used
for his conversion.
But that the scripture, &c. 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 scripture. This is written in Psalms 41:9. It is commonly
understood of Ahithophel, and of the enemies of David who had been
admitted to his friendship, and who had now proved ungrateful to him.
May be fulfilled. See Barnes "Matthew 1:22". It is difficult to tell
whether this prophecy had a primary reference to Judas, or whether it
be meant that it received a more complete fulfillment in his case than
in the time of David. The cases were similar; the same words would
describe both events, for there was an exhibition of similar
ingratitude and baseness in both cases, so that the same words would
fitly describe both events.
He that eateth bread with me. To eat with one was a proof of
friendship. See 2 Samuel 9:11; Matthew 9:11; Genesis 43:32. This means that Judas
had been admitted to all the privileges of friendship, and had partaken
of the usual evidences of affection. It was this which greatly
aggravated his offence. It was base ingratitude as well as murder.
Hath lifted up his heel. Suidas says that this figure is taken from
those who are running in a race, when one attempts to trip the other up
and make him fall. It was a base and ungrateful return for kindness to
which the Lord Jesus referred, and it means that he who had been
admitted to the intimacies of friendship had ungratefully and maliciously
injured him. Some suppose the expression means to lay snares
for one; others, to kick or injure a man after he is cast down (Calvin on
Psalms 41:9). It is clear that it denotes great injury, and injury
aggravated by the fact of professed friendship. It was not merely
the common people, the open enemies, the Jewish nation that did it, but
one who had received all the usual proofs of kindness. It was this which
greatly aggravated our Saviour's sufferings.
{n} "He that eateth bread" Psalms 41:9
Verse 19. Now I tell you before it come, &c. They would see by that
that he had a knowledge of the heart and the power of foretelling
future events, and must therefore have been sent by God. This does not
imply that they had no faith before this, but that their faith would be
increased and strengthened by it.
{2} "Now", or "From henceforth"
{o} "I tell you" John 14:29; 16:4
Verse 20. He that receiveth, &c. This sentiment is found in the
instructions which Jesus gave to his disciples in Matthew 10:40. Why
he repeats it at this time cannot now be known. It is certain that it
is not closely connected with the subject of his conversation. Perhaps,
however, it was to show how intimately united he, his Father, his
apostles, and all who received them were. They who received them
received him, and they who received him received God. So he
who betrayed him, betrayed, for the same reason, God. Hence Judas,
who was about to betray him, was also about to betray the cause of
religion in the world, and to betray God and his cause. Everything
pertaining to religion is connected together. A man cannot do dishonour
to one of the institutions of religion without injuring all; he cannot
dishonour its ministers or the Saviour without dishonouring God. And this
shows that one prominent ground of the Saviour's solicitude was that
his Father might be honoured, and one source of his deep grief at the
treason of Judas was that it would bring injury upon the whole cause of
religion in the world.
{p} "He that receiveth" Matthew 10:40
Verse 21. Trouble in spirit. See John 12:27. The reason of his
trouble here was that Judas, a professed friend, was about to betray
him. He doubtless foresaw the deep and dreadful sorrows of his
approaching death, and was also deeply affected with the ingratitude and
wickedness of a professed friend. Jesus was man as well as God,
and he felt like other men. His human nature shrank from suffering, and
his tender sensibilities were affected not less deeply than would be
those of other men by baseness and treason.
Testified. He bore witness to the truth; openly declared what he
had before intimated -- that one of them would betray him.
{q} "When Jesus had thus said" Matthew 26:21; Mark 14:18; Luke 22:21
Verse 22. Doubting of whom, &c. The word translated doubting
denotes that kind of anxiety which a man feels when he is in perplexity,
and knows not what to say or do. We should say they were at a loss.
See Barnes "Matthew 26:22".
Verse 23. Leaning on Jesus' bosom. This does not mean that he was at
that time actually lying on his bosom, but that he occupied a
situation next to him at the table, so that his head naturally fell
back on his bosom when he spoke to him. See Barnes "Matthew 23:6".
Whom Jesus loved. This was doubtless John himself. The evangelists
are not accustomed to mention their own names when any mark of
favour or any good deed is recorded. They did not seek publicity or
notoriety. In this case the appellation is more tender and honourable
than any mere name. John was admitted to peculiar friendship, perhaps,
because the natural disposition of our Saviour was more nearly like
the amiableness and mildness of John than any of the other disciples
(Robert Hall). The highest honour that can be conferred on any man
is to say that Jesus loved him. Yet this is an honour which
all may possess, but which none can inherit without his spirit
and without loving him. It is an honour which cannot be won by wealth
or learning, by beauty or accomplishments, by rank or earthly honours,
but only by the possession of a meek and quiet spirit, which is in
the sight of God of great price, 1 Peter 3:4; comp. Revelation 8:9.
{r} "one of his disciples" John 20:2; 21:7,20
Verse 24. No Barnes text on this verse.
Verse 25. He then lying on Jesus' breast. This a different word from
the one rendered John 13:23 leaning. It means falling back
or laid his head back on the bosom of Jesus, so that he could speak
to him privately without being heard by the others.
Verse 26. Jesus answered. That is, he answered John. It does not
appear that either Judas or the other apostles heard him.
Shall give a sop. The word translated sop means a morsel,
a piece of bread, or anything else eaten--as much as we are accustomed
to take at a mouthful. Jesus was about to dip it in the sauce which was
used at the Passover. The word dip, in the original, is that from
which is derived the word baptize. It means here that Jesus would
dip it into the sauce as we do a piece of bread. It is probable that it
was not an unusual thing for the master of a feast to help others in
this way, as it does not appear to have attracted the attention of the
others as at all remarkable. It was an indication to John who the
betrayer was, and a hint which Judas also probably understood.
{3} "sop" or, "morsel"
Verse 27. After the sop. After he had taken and probably eaten it. By
this Judas saw that Jesus knew his design, and that he could not
conceal his plan. He saw, also, that the other disciples would be
acquainted with it; and, aroused by sudden anger, or with the
apprehension that he should lose his reward, or that Jesus might
escape, he resolved on executing his plan at once.
Satan entered into him. The devil had before this put it into
his heart to betray Jesus (John 13:2), but he now excited him to a
more decided purpose. See Luke 22:3; Acts 5:3. "Why hath Satan filled
thine heart," &c.
What thou doest, do quickly. This showed to Judas that Jesus was
acquainted with his design. He did not command him to betray him,
but he left him to his own purpose. He had used means enough to reclaim
him and lead him to a holy life, and now he brought him to a decision.
He gave him to understand that he was acquainted with his plan, and
submitted it to the conscience of Judas to do quickly what he would
do. If he relented, he called on him to do it at once. If he could still
pursue his wicked plan, could go forward when he was conscious that the
Saviour knew his design, he was to do it at once. God adopts all means
to bring men to a decision. He calls upon them to act decisively, firmly,
immediately. He does not allow them the privilege to deliberate
about wicked deeds, but calls on them to act at once, and to show whether
they will obey or disobey him; whether they will serve him, or whether
they will betray his cause. He knows all their plans, as Jesus did
that of Judas, and he calls on men to act under the full conviction that
he knows all their soul. Sin thus is a vast evil. When men can sin
knowing that God sees it all, it shows that the heart is fully set
in them to do evil, and that there is nothing that will restrain
them.
Verses 28,29. No man at the table knew. This shows that Jesus had
signified to John only who it was that should betray him.
The bag. The travelling-bag in which they put their common
property. See Barnes "John 12:6".
Have need of against the feast. The feast continued seven days,
and they supposed that Jesus had directed him to make preparation for
their wants on those days.
Verse 29. No Barnes text on this verse.
{t} "Judas" John 12:6
Verse 30. If was night. It was in the evening, or early part of the
night. What is recorded in the following chapters took place in the
same night.
Verse 31. Now is the Son of man glorified. The last deed is done
that was necessary to secure the death of the Son of man, the glory
that shall result to him from that death, the wonderful success of the
gospel, the exaltation of the Messiah, and the public and striking
attestation of God to him in the view of the universe.
See Barnes "John 12:32".
{u} "Now is the Son" John 12:23; 17:1-6
{v} "God is glorified in him" John 14:13; 1 Peter 4:11
Verse 32. If God be glorified in him. If God be honoured by him. If
the life and death of the Messiah be such as to lead to the honour of
God, such as shall manifest its perfections, and show his goodness,
truth, and justice, then he will show that he thus approves his work.
God shall also glorify him. He will honour the Messiah. He will not
suffer him to go without a proper attestation of his acceptance, and of
the honour that God puts on him. Jesus here confidently anticipated
that the Father would show that he was pleased with what he had done.
He did it in the miracles that attended his death, in his resurrection,
ascension, exaltation, and in the success of the gospel. We may remark
that God will always, in the proper time and way, manifest his
approbation of those who live so as to promote the honour of his name.
In himself Or by himself; by a direct and public expression of his
approbation. Not by the ministry of angels or by any other
subordinate attestation, but by an expression that shall be
direct from him. This was done by his direct interposition in his
resurrection and ascension to heaven.
Shall straightway. Immediately, or without delay. This refers to
the fact that the time when God would put this honour on him was at
hand. His death, resurrection, and ascension were near.
Verse 33. Little children. An expression of great tenderness,
denoting his deep interest in their welfare. As he was about to leave
them, he endeavours to mitigate their grief by the most tender
expressions of attachment, showing that he felt for them the deep
interest in their welfare which a parent feels for his children. The
word children is often given to Christians as implying--
1st. That God is their Father, and that they sustain toward him that
endearing relation, Romans 8:14,15.
2nd. As denoting their need of teaching and guidance, as children need
the aid and counsel of a father. See the corresponding term babes
used in 1 Corinthians 3:1; 1 Peter 2:2
3rd. It is used, as it is here, as an expression of tenderness and
affection. See Galatians 4:19; 1 John 2:1; 12; 28; 3:7; 18; 4:4; 5:21.
Yet a little while I am with you. He did not conceal the fact that
he was soon to leave them. There is something exceedingly tender in
this address. It shows that he loved them to the end; that as their
friend and guide, as a man, he felt deeply at the thoughts of
parting from them, and leaving them to a cold and unfeeling world. A
parting scene at death is always one of tenderness; and it is well when,
like this, there is the presence of the Saviour to break the agony of the
parting pang, and to console us with the words of his grace.
As I said unto the Jews. See John 7:34.
So now I say to you. That is, they could not follow him then,
John 13:36; 14:2. He was about to die and return to God, and for a
time they must be willing to be separated from him. But he consoled them
(John 13:36) with the assurance that the separation would be only
temporary, and that they should afterward follow him.
{w} "as I said unto the Jews" John 7:34; 8:21
Verse 34. A new commandment. This command he gave them as he was
about to leave them, to be a badge of discipleship, by which they
might be known as his friends and followers, and by which they might be
distinguished from all others. It is called new, not because
there was no command before which required men to love their
fellow-men, for one great precept of the law was that they should love
their neighbour as themselves (Leviticus 19:18); but it was new
because it had never before been made that by which any class or body of
men had been known and distinguished. The Jew was known by his
external rites, by his peculiarity of dress, &c.; the philosopher by
some other mark of distinction; the military man by another, &c. In none
of these cases had love for each other been the distinguishing and
peculiar badge by which they were known. But in the case of Christians
they were not to be known by distinctions of wealth, or learning, or
fame; they were not to aspire to earthly honours; they were not to adopt
any peculiar style of dress or badge, but they were to be
distinguished by tender and constant attachment to each other. This was
to surmount all distinction of country, of colour, of rank, of office,
of sect. Here they were to feel that they were on a level, that they had
common wants, were redeemed by the same sacred blood, and were going to
the same heaven. They were to befriend each other in trials; be careful
of each other's feelings and reputation; deny themselves to promote
each other's welfare. See 1 John 3:23; 1 Thessalonians 4:9; 1 Peter 1:22; 2 Thessalonians 1:3;
Galatians 6:2; 2 Peter 1:7. In all these places the command of Jesus is repeated
or referred to, and it shows that the first disciples considered this
indeed as the peculiar law of Christ. This command or law was, moreover,
new in regard to the extent to which this love was to be carried;
for he immediately adds, "As I have loved you, that ye also love one
another." His love for them was strong, continued, unremitting, and
he was now about to show his love for them in death. John 15:13,
"Greater love hath no man than this, that a man lay down his life for
his friends." So in 1 John 3:16 it is said that "we ought also to
lay down our lives for the brethren." This was a new expression of
love; and it showed the strength of attachment which we ought to have
for Christians, and how ready we should be to endure hardships, to
encounter dangers, and to practise self-denial, to benefit those for
whom the Son of God laid down his life.
{x} "new commandment" Leviticus 19:18; John 15:12,17; Ephesians 5:2; 1 Thessalonians 4:9
James 2:8; 1 Peter 1:22; 1 John 2:7,8; 3:11,23; 4:20,21
Verse 35. By this shall all men, &c. That is, your love for each
other shall be so decisive evidence that you are like the Saviour, that
all men shall see and know it. It shall be the thing by which you shall
be known among all men. You shall not be known by peculiar rites or
habits; not by a peculiar form of dress or manner of speech; not by
peculiar austerities and unusual customs, like the Pharisees, the
Essenes, or the scribes, but by deep, genuine, and tender affection.
And it is well known it was this which eminently distinguished the
first Christians, and was the subject of remark by the surrounding
pagans. "See," said the heathen, "see how they love one another! They
are ready to lay down their lives for each other." Alas! how changed is
the spirit of the Christian world since then! Perhaps, of all the
commands of Jesus, the observance of this is that which is least
apparent to a surrounding world. It is not so much that they are
divided into different sects, for this may be consistent with love
for each other; but it is the want of deep-felt, genuine love toward
Christians even of our own denomination; the absence of genuine
self-denial; the pride of rank and wealth; and the fact that professed
Christians are often known by anything else rather than by true
attachment to those who bear the same Christian name and image. The
true Christian loves religion wherever it is found--equally
in a prince or in a slave, in the mansion of wealth or in the cottage
of poverty, on the throne or in the hut of want. He overlooks the
distinction of sect, of colour, and of nations; and wherever he finds a
man who bears the Christian name and manifests the Christian
spirit, he loves him. And this, more and more as the millennium
draws near, will be the peculiar badge of the professed children of God.
Christians will love their own denominations less than they love the
spirit and temper of the Christian, wherever it may be found.
Verse 36. No Barnes text on this verse.
{y} "but thou shalt follow me" John 21:18; 2 Peter 1:14
Verse 37. No Barnes text on this verse.
{z} "I will lay down my life" Matthew 26:33; Mark 14:29; Luke 22:33
Verse 38. No Barnes text on this verse.
Printer friendly version
HOME
TOP