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3. Jesus, knoweth that the Father had given all things into his hands. I am of opinion that this was added for the purpose of informing us whence Christ obtained such a well-regulated composure of mind. It was because, having already obtained a victory over death, he raised his mind to the glorious triumph which was speedily to follow. It usually happens, that men seized with fear are greatly agitated. The Evangelist means, that no agitation of this sort was to be found in Christ, because, though he was to be immediately betrayed by Judas, still he knew that the Father had given all things into his hand. It may be asked, How then was he reduced to such a degree of sadness that he sweat blood? I reply, both were necessary. It was necessary that he should have a dread of death, and it was necessary that, notwithstanding of this, he should fearlessly discharge every thing that belonged to the office of the Mediator.

4. And layeth aside his garments. The meaning is, that he laid aside his upper garment, not his coat; for we know that the inhabitants of Eastern countries wore long garments

5. And began to wash the feet of his disciples. These words express the design of Christ, rather than the outward act; for the Evangelist adds, that he began with Peter.

6. Lord, dost thou wash my feet? This speech expresses strong dislike of the action as foolish and unsuitable; for by asking what Christ is doing, he puts out his hand, as it were, to push him back. The modesty would be worthy of commendation, were it not that obedience is of greater value in the sight of God than any kind of honor or service, or rather, if this were not the true and only rule of humility, to yield ourselves in obedience to God, and to have all our senses regulated by his good pleasure, so that every thing which he declares to be agreeable to Him shall also be approved by us, without any scruple. We ought, therefore, above all, to observe this rule of serving God, that we shall be always ready to acquiesce, without delay, as soon as he issues any command.

7. What I do. We are taught by these words, that we ought simply to obey Christ, even though we should not perceive the reason why he wishes this or that thing to be done. In a well-regulated house, one person, the head of the family, has the sole fight to say what ought to be done; and the servants are bound to employ their hands and feet in his service. That man, therefore, is too haughty, who refuses to obey the command of God, because he does not know the reason of it. But this admonition has a still more extensive meaning, and that is, that we should not take it ill to be ignorant of those things which God wishes to be hidden from us for a time; for this kind of ignorance is more learned than any other kind of knowledge, when we permit God to be wise above us.

8. Thou shalt never wash my feet. Hitherto Peter’s modesty was excusable, though it was not free from blame; but now he errs more grievously, when he has been corrected, and yet does not yield. ⁴²⁴²     “Neantmoins il ne se deporte pas de contredire;” — “yet, notwithstanding, he does not cease to contradict him.” And, indeed, it is a common fault, that ignorance is closely followed by obstinacy. It is a plausible excuse, no doubt, that the refusal springs from reverence for Christ; but since he does not absolutely obey the injunction, the very desire of showing his respect for Christ loses all its gracefulness. The true wisdom of faith, therefore, is to approve and embrace with reverence whatever proceeds from God, as done with propriety and in good order; nor is there any other way, indeed, in which his name can be sanctified by us; for if we do not believe that whatever he does is done for a very good reason: our flesh, being naturally stubborn, will continually murmur, and will not render to God the honor due to him, unless by constraint. In short, until a man renounce the liberty of judging as to the works of God, whatever exertions he may make to honor God, still pride will always lurk under the garb of humility.

If I wash thee not. This reply of Christ does not yet explain the reason why he resolved to wash the feet of his disciples; only by a comparison drawn from the soul to the body, he shows that, in washing the feet of his disciples, he does nothing that is unusual or inconsistent with his rank. Meanwhile, the reply points out the folly of Peter’s wisdom. The same thing will always happen to us, whenever the Lord begins to contend with us. So long as he remains silent, men imagine that they have a good right to differ from him: but nothing is easier far him than to refute, by a single word, all the plausible arguments which they employ. As Christ is Lord and Master, Peter thinks it inconsistent that Christ should wash his feet. But the evil is, ⁴³⁴³     “Mais voyci le mal.” that, in refusing such a service, he rejects the principal part of his own salvation. There is also a general doctrine contained in this statement, that we are all filthy and abominable in the sight of God, until Christ wash away our stains. Now, since he claims for himself the exclusive right of washing, let every man present himself, o be cleansed from his pollution, that he may obtain a place among the children of God.

But before proceeding farther, we must understand what is the meaning of the word wash. Some refer it to the free pardon of sins; others, to newness of life; while a third class extends it to. both, and this last view I cheerfully admit. For Christ washes us when he removes the guilt of our sins by his atoning sacrifice, that they may not come into judgment before God; and, on the other hand, he washes us when he takes away, by his Spirit, the wicked and sinful desires of the flesh. But as it will shortly afterwards be evident from what follows, that he speaks of the grace of regeneration, I do not absolutely maintain the opinion that he included here the washing of pardon.

9. Lord, not my feet only. When Peter heard that he was ruined, if he did not accept the cleansing which was offered to him by Christ, this necessity proved, at length, to be a sufficient instructor to tame him. He therefore lays aside opposition and yields, but wishes to be entirely washed, and, indeed, acknowledges that, for his own part, he is altogether covered with pollution, and, therefore, that it is doing nothing, if he be only washed in one part. But here too he goes wrong through thoughtlessness, in treating, as a thing of no value, the benefit which he had already received; for he speaks as if he had not yet obtained any pardon of sins, or any sanctification by the Holy Spirit. On this account, Christ justly reproves him, for he recalls to his recollection what he had formerly bestowed on him; at the same time, reminding all his disciples in the person of one man, that, while they remembered the grace which they had received, they should consider what they still needed for the future.

10. He who is washed needeth not to wash more than his feet, but is altogether clean. First, he says that believers are altogether clean; not that they are in every respect pure, so that there no longer remains in them any stain, but because they are cleansed in their chief part; that is, when sin is deprived of its kingly power, so that the righteousness of God holds the superiority; just as if we were to say, that a body was altogether healthy, Because it was not infected with any universal disease. It is by newness of life, therefore, that we must testify ourselves to be the disciples of Christ, for he declares that he is the Author of purity in all his followers.

Again, the other comparison was also applied to the case in hand, that Peter might not set aside the washing of the feet as foolish; for, as Christ washes from the head to the feet, those whom he receives as his disciples, so, in those whom he has cleansed, the lower part remains to be daily cleansed. The children of God are not altogether regenerated on the first day, so as to aim at nothing but the heavenly life; but, on the contrary, the remains of the flesh continue to dwell in them, with which they maintain a continued struggle throughout their whole life. The term feet, therefore, is metaphorically applied to all the passions and cares by which we are brought into contact with the world; for, if the Holy Spirit occupied every part of us, we would no longer have anything to do with the pollutions of the world; but now, by that part in which we are carnal, we creep on the ground, or at least fix our feet ill the clay, and, therefor are to some extent unclean. Thus Christ always finds in us something to cleanse. What is here spoken of is not the forgiveness of sins, but the renewal, by which Christ, by gradual and uninterrupted succession, delivers his followers entirely from the sinful desires of the flesh.

And you are clean. This proposition may be said to be the minor in the syllogism, and hence it follows that the washing of the feet applies to them with strict propriety.

But not all. This exception is added, that every one may examine himself, if Judas may perhaps be moved by a feeling of repentance; though he intended by it to take an early opportunity of fortifying the rest of the disciples, that they might not be perplexed by the atrocity of the crime, which was soon afterwards to be made known. Yet he purposely abstains from naming him, that he may not shut against him the gate of repentance. As that hardened hypocrite ⁴⁴⁴⁴     “Cest hypocrite effronte.” was utterly desperate, the warning served only to aggravate his guilt; but it was of great advantage to the other disciples, for by means of it the Divinity of Christ was more fully made known to them, and they likewise perceived that purity is no ordinary gift of the Holy Spirit.

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.

14. If then I, who am your Lord and Master. This is an argument from the greater to the less. Pride hinders us from maintaining that equality which ought to exist amongst us. But Christ, who is far exalted above all others, stoops down, that he may make the proud men ashamed, who, forgetting their station and rank, look upon themselves as not bound to hold intercourse with the brethren. For what does a mortal man imagine himself to be, when he refuses to bear the burdens of brethren, to accommodate himself to their customs, and, in short, to perform those offices by which the unity of the Church is maintained? In short, he means that the man who does not think of associating with weak brethren, on the condition of submitting mildly and gently even to offices which appear to be mean, claims more than he has a right to claim, and has too high an opinion of himself. ⁴⁷⁴⁷     “Cestuy-la s’attribue plus qu’il ne faut, et fait trop grand conte de soy.”

15. For I have given you an example. It deserves our attention that Christ says that he gave an example; for we are not at liberty to take all his actions, without reserve, as subjects of imitation. The Papists boast that, by Christ’s example, they observe the forty days’ fast, or Lent. But we ought first to see whether or not he intended to lay down his fast as an example that the disciples might conform to it as a rule. We read: nothing of this sort, and, therefore, the imitation of it is not less wicked than if they attempted to fly to heaven. Besides, when they ought to have followed Christ, they were not imitators, but apes. Every year they have a fashion of washing some people’s feet, as if it were a farce which they were playing on the stage; ⁴⁸⁴⁸     “Comme s’ils jouyoient une farce sur des eschaffauts.” and so, when they have performed this idle and unmeaning ceremony, they think that they have fully discharged their duty, and reckon themselves at liberty to despise their brethren during the rest of the year. ⁴⁹⁴⁹     “Tout le reste de l’an.” But — what is far worse ⁵⁰⁵⁰     “Il y a bien pis.” — after having washed the feet of twelve men, they subject every member of Christ to cruel torture, and thus spit in Christ’s face. This display of buffoonery, therefore, is nothing else than a shameful mockery of Christ. At all events, Christ does not here enjoin an annual ceremony, but bids us be ready, throughout our whole life, to wash the feet of our brethren and neighbors. ⁵¹⁵¹     “De nos fi,eres et prochains.”

16. Verily, verily, I tell you. These are indeed proverbial sayings, which admit of a far more extensive application, but which ought to be accommodated to the case in hand. In my opinion, therefore, they are mistaken who suppose them to have a general acceptation, as if Christ were now exhorting his disciples to bear the cross; for it is more correct to say that he employed them to serve his purpose.

17. If you know these things. He declares that they are happy, if they know and do these things; for knowledge is not entitled to be called true, unless it produce such an effect on believers as to lead them to conform themselves to their Head. On the contrary, it is a vain imagination, when we look upon Christ, and the things which belong to Christ, as separate from ourselves. We may infer from this that, until a man has learned to yield to his brethren, he does not know if Christ be the Master. Since there is no man who performs his duty to his brethren hi all respects, and since there are many who are careless and sluggish in brotherly offices, this shows us that we are still at a great distance from the full light of faith.

18. I speak not of you all. He again declares that there is one among the disciples who, in reality, is the very reverse of a disciple; and he does so, partly for the sake of Judas, in order to render him the more inexcusable, and partly for the sake of the others, ‘That they may not be overpowered by the ruin of Judas. Not only does he encourage them still to persevere in their calling when Judas falls away; but as the happiness which he speaks of is not common to all, he exhorts them to desire it with so much the greater eagerness, and to adhere to it the more firmly.

I know whom I have chosen. This very circumstance — that they will persevere — he ascribes to their election; for the virtue of men, being frail, would tremble at every breeze, and would be laid down by the feeblest stroke, if the Lord did not uphold it by his hand. But as he governs those whom he has elected, all the engines which Satan can employ will not prevent them from persevering to the end with unshaken firmness. And not only does he ascribe to election their perseverance, but likewise the commencement of their piety. Whence does it arise that one man, rather than another, devotes himself to the word of God? It is, because he was elected. Again, whence does it arise that this man makes progress, and continues to lead a good and holy life, but because the purpose of God is unchangeable, to complete the work which was begun by his hand? In short, this is the source of the distinction between the children of God and unbelievers, that the former are drown to salvation by the Spirit of adoption, while the latter are hurried to destruction by their flesh, which is under no restraint. Otherwise Christ might have said, “know what kind of person each of you will be;” but that they may not claim anything for themselves, but, on the contrary, may acknowledge that, by the grace of God alone, and not by their own virtue, they differ from Judas, he places before them that election by free grace on which they are founded. Let us, therefore, learn that every part of our salvation depends on election.

In another passage he includes Judas in the number of the elect.

Have not I chosen (or, elected) you twelve,
and one of you is a devil? (John 6:70.) ⁵³⁵³     “Avec l’experience qui se presente aujourdhui derant nos yeux;” — “with the experience which is exhibited before our eyes at the present day.”

But in that passage the mode of expression, though different, is not opposite’, for there the word denotes a temporal election, by which God appoints us to any particular work; in the same manner as Saul, who was elected to be a king, and yet was a reprobate. But here Christ speaks of the eternal election, by which we become the children of God, and by which God predestinated us to life before the creation of the world. And, indeed, the reprobate are sometime, endued by God with the gifts of the Spirit, to execute the office with which he invests them. Thus, in Saul, we perceive, for a time, the splendor of royal virtues, and thus Judas also was distinguished by eminent gifts, and such as were adapted to an apostle of Christ. But this is widely different from the sanctification of the Holy Spirit, which the Lord bestows on none but his own children; for he renews them in understanding and heart, that they may be holy and unblameable in his sight. Besides, that sanctification has a deep root in them, which cannot be removed; because the adoption of God is without repentance. Meanwhile, let us regard it as a settled point, that it results from the election of God, when, having embraced by faith the doctrine of Christ, we also follow it during our life; and that this is the only cause of our happiness, by which we are distinguished from the reprobate; for they, being destitute of the grace of the Spirit, miserably perish, while we have Christ for our guardian, who guides us by his hand, and upholds us by his power.

Besides, Christ gives here a clear proof of his Divinity; first, when he declares that he does not judge after the manner of men; and, secondly, when he pronounces himself to be the Author of election. For when he says, I know, the knowledge, of which he speaks, belongs peculiarly to God; but the second proof — contained in the words, whom I have chosen — is far more powerful, for he testifies that they who were elected before the creation of the world were elected by himself. So remarkable a demonstration of his Divine power ought to affect us more deeply, than if the Scripture had called him God a hundred times.

That the Scripture may be fulfilled. It might have been thought improper that one should have been elected to so honorable a rank, who yet did not possess true piety; for it might readily have been objected, Why did not Christ elect one whom he intended to admit into the number of the Apostles? or rather Why did he appoint a man to be an Apostle, who, he well knew, would become so wicked? He explains that this must have happened, because it was foretold; of at least, that it was no new occurrence, for David had experienced the same thing. For some think that it is a prediction quoted, which properly applies to Christ; while others think that it is merely a comparison, that, as David was basely betrayed by a private enemy, so a similar condition awaits the children of God. According to the latter, the meaning would be: That one of my disciples wickedly betrays his Master, is not the first instance of treachery that has taken place in the world; but, on the contrary, we now experience what Scripture declares to have happened in ancient times.” But, as in David there was shadowed out what was afterwards to be seen more fully in Christ, I readily agree with the former expositors, who think that this was strictly the fulfillment of that which David, by the Spirit of prophecy, had foretold, (Psalm 41:9.) Besides, some are of opinion that the clause under consideration does not contain a complete sense, and needs to have the principal verb supplied. But if we read it continuously, That the Scripture may be fulfilled, he who eateth bread with me lifteth up his heel against me, there will be nothing wanting.

To lift up the heel is a metaphorical expression, and means, to attack a person in an unperceived manner, under the pretense of friendship, so as to gain an advantage over him, when he is not on his guard. Now what Christ suffered, who is our Head and our Pattern, we, who are his members, ought to endure patiently. And, indeed, it has usually happened in the Church in almost every age, that it has had no enemies more inveterate than the members of the Church; and, therefore, that believers may not have their minds disturbed by such atrocious wickedness, let them accustom themselves early to endure the attacks of traitors.

19. I tell you this now, before it happen. By this statement he reminds his disciples that, when one of their number becomes a reprobate, this is so far from being a good reason for their being discouraged, that it ought to be a more full confirmation of their faith. For if we did not see before our eyes, in the Church, what has been foretold about her distresses and struggles, a doubt might justly arise in our minds, Where are the prophecies? But when the truth of Scripture agrees with our daily experience,¹⁷ then do we perceive more clearly, that God takes care of us, and that we are governed by his providence.

That you may believe that I am. ⁵⁴⁵⁴     “A fin que vous croyez que ce suis-je;” — “that you may believe that I am he.” By the phrase, that I am, he means that he is that Messiah who had been promised; not that the conduct of Judas, as a traitor, was the first event that led the disciples to the exercise of faith, but because their faith made greater progress, when they arrived at the experience of those things which they had formerly heard from the mouth of Christ. Now this may be explained in two ways; either that Christ says that they will believe after the event has happened, because there was nothing which was hidden from him, or that nothing will be wanting in him of all that the Scripture testifies concerning Christ. As the two interpretations agree well enough together, I leave my readers at liberty to choose which of them they will prefer.

20. Verily, verily, I tell you. In these words either the Evangelist relates a discourse on a different subject, and in a broken and imperfect state, or, Christ intended to meet the offense which was likely to arise from the crime of Judas; for the Evangelists do not always exhibit the discourses of Christ in unbroken succession, but sometimes throw together, in heaps, a variety of statements. It is more probable, however, that Christ intended to provide against this scandal. There is too good evidence that we are very ready to be wounded by bad examples; for, in consequence of this, the revolt of one man inflicts a deadly wound on two hundred others, while the steadiness of ten or twenty pious men hardly edifies a single individual. On this account, while Christ was placing such a monster before the eyes of his disciples, it was also necessary that he should stretch out his hand to them, lest, struck by the novelty, they should fall back. Nor was it only on their account that he said this, but he also consulted the advantage of those who should come after; for, otherwise, the remembrance of Judas might, even at the present day:, do us grievous injury. When the devil cannot estrange us from Christ by hatred of his doctrine, he excites either dislike or contempt of the ministers themselves.

Now this admonition of Christ shows that it is unreasonable that the impiety of any whose conduct is wicked or unbecoming their office, should at all diminish the apostolical authority. The reason is, we ought to contemplate God, the Author of the ministry, in whom, certainly, we find nothing which we have a right to despise; and next, we ought to contemplate Christ, who, having been appointed by the Father to be the only Teacher, speaks by his apostles. Whoever, then, does not deign to receive the ministers of the Gospel, rejects Christ in them, and rejects God in Christ.

The Papists act a foolish and ridiculous part, when they endeavor to obtain this applause for themselves, in order exhibit their tyranny. For, in the first place, they adorn themselves with begged and borrowed feathers, having no resemblance to the apostles of Christ; and, secondly, granting that they are apostles, nothing was farther from Christ’s intention, in this passage, than to transfer his own right to men; for what else is it to receive those whom Christ sends, but to give place to them, that they may fulfill the office which has been committed to them?