Garner-Howes Baptist Commentary

BEFORE THE LAST PASSOVER - THE SUPPER IN BETHANY,

v. 1-20

1) "Now before the feast of the passover," (pro de tes heortes tou pascha) "Then before the feast of the passover," the last observed by our Lord, and two days before as disclosed, Matthew 26:2; Mark 14:2.

2) "When Jesus knew that his hour was come," (eidos lesous hoti elthen autou he hora) "Jesus knowing that his hour was at hand," had arrived, John 7:8; John 12:23; John 17:1. The crisis hour had arrived, the breach with the ruling Jewish leaders was final.

3) "That he should depart out of this world unto the Father," (hina metabe ek tou kosmou toutou pros ton patera) "In order that he should leave this world and go out of it to the Father," from whom He came down, 2 Corinthians 8:9; Hebrews 1:1-3; It was a long awaited event of near four thousand years.

4) "Having loved his own which were in the world," (agapesas tous idious tous en to kosmo) "Having loved his own who were in the world," as a shepherd loves and lays down his life for his sheep, John 13:34; John 10:11; John 10:28-30; Romans 8:35-39.

5) "He loved them unto the end." (eis telos egapesen autous) "He loved them (with a priority love) unto the end," to the finish, or to the uttermost, to lay down His life for them, John 10:18.

JESUS WASHING FEET OF DISCIPLES LOVE IN HUMILIATION

v. 2-20

1) "And supper being ended," (kai deipnou ginomenou) "And during supper," or being then in progress, having commenced. This supper is still the supper in the home of Simon the Leper, in Bethany, before the Passover two days, as begun, John 12:1-50, Matthew 26:2; Mark 14:1-3, No account of the Passover or the Lord’s supper appears to have been given by John, where no breaking of bread, giving of thanks, or the cup and drink in remembrance of Him is mentioned by John.

2) "The devil having now put into the heart," (tou diabolou ede beblekotos eis ten kardian) "The de l having already fixed in the heart," put or set in the affections, the devil himself, not a mere demon under his jurisdiction, Revelation 20:10. The devil had thrust the covetous idea of betrayal for a bribe into the heart or affection of Judas, though he himself chose to pursue the deed, for greed, Ephesians 6:16.

3) "Of Judas Iscariot," (Ioudas) "Of Judas," who was also known as the son of Iscariot, the one then harboring betrayal, in resolute form, in his heart, Luke 22:3-6.

4) "Simon’s son, to betray him." (Simonos Iskariotes) "The son of Simon of Iscariot," (hina paradoi auton) "In order that he might betray him," or deliver Him over, in treachery, to His enemies, for crucifixion, a thing he chose to do when incited by the treacherous idea, as foreknown by our Lord, John 6:70-71.

1) "Jesus knowing that the Father had given all things,’’ (eidos hoti panta edoken auto ho pater) "Jesus knowing that the Father had given all things directly to him," inclusive of what He was then facing, that final passion week of His earthly life, facing crucifixion, Matthew 28:18; Hebrews 2:8.

2) "Into his hands," (eis tas cheiras) "Into his hands," His authority or jurisdiction, John 5:20-23; John 17:2.

3) "And that he was come from God," (kai hoti apo theou ekselthen) "And that from God he had come forth," with a commission, John 17:11, as He repeatedly stated, certifying thereby His claim to Deity, John 8:42; John 16:28.

4) "And went to God;" (kai pros ton theon hupagei) "And to God he was going," was soon to return, when His work was finished, a pre-knowledge of His nature, John 17:11; John 20:17.

1) "He riseth from supper," (egeretai ek tou deipnou) "He rises or arose out of and away from supper," where He had reclined, at the meal of tribute to Him, there in the home of Simon the leper in Bethany, John 12:2; Matthew 26:2-6; Mark 14:2-6.

2) "And laid aside his garments," (kai tithesin ta himatia) "And put aside his garments," Matthew 26:65, His loose outer garments, to stoop to the deed of humiliation that He was about to render to every apostle present, including the treacherous and traitorous Judas Iscariot, John 13:2; Luke 22:27; It was an act of a servant, an humble servant, Philippians 2:7-8.

3) "And took a towel, and girded himself." (kai labon lention diezosen heauton) "And taking a towel he girded himself," or using a long linen cloth, He tied it around Himself, as a servant or humble slave of the day prepared for a menial task, to hold His under garment tight about Him, and to use part of the long portion of the towel hanging in front to wipe the feet of those He was about to wash, John 21:7; 1 Peter 5:5.

1 ) "After that he poureth water into a bason," (eita ballei hudor eis ton niptera) "Then he puts water into the basin," the basin used for physical cleanliness, in the residence of the day. He requested no one to assist Him, and had no help at all, so far as the Scriptures indicate.

2) "And began to wash the disciples’ feet," (kai erksato niptein tous poclas ton matheton) "And he began to wash the feet of the disciples," one by one, including those of Judas Iscariot, who later in the evening left to contract for the betrayal and delivery of Jesus to the Jewish religious rulers, John 13:30; Matthew 26:14-16; Mark 14:10-11.

3) "And to wipe them with the towel," (kai ekrassein to lentio) "And to wipe them (off) with the towel," to dry them of the water He had used in washing the feet. All this was normally a slave’s task, 1 Samuel 25:41.

4) "Wherewith he was girded." (ho hen diezosmenos) "With which he was having girded himself," John 13:4; Philippians 2:5-7. Our holy, sinless, Redeemer stooped to the lowest of human tasks, to manifest the character of His and His Father’s redeeming love, John 3:16; 2 Corinthians 8:9; Romans 5:8.

1) "Then cometh he to Simon Peter:- (erchetai oun pros Simona Petron) "Then he comes by choice to Simon Peter," the more impulsive speaker of the twelve apostles, apparently as Jesus was washing the disciples’ feet in order, as He came to them, John 13:5.

2) "And Peter saith unto him, Lord," (legei auto kurie) "He (Peter) says directly to him, Lord," in honest disapproval; He said it at first with strong emphasis of protest, reflecting a distinct trait of his normal character.

3) "Dost thou wash my feet?" (su mou nipteis tous poclas) "Do you (intend to)wash my feet?" or do you think I would let you wash my feet? You do not, do you? He asked emphatically. This is much as John the Baptist first hesitated to baptize Jesus, Matthew 3:14. Apparently Peter drew back his feet when the Lord came to him, Matthew 20:26­,28.

1) "Jesus answered and said unto him," (apekrithe lesous kai eipen auto) "Jesus responded and said directly to him," who had drawn back in an honorable, respectful manner, so that the Lord recognized the good motive of his heart and replied in tender tone to him.

2) "What I do thou knowest not now;” (ho ego poio su ouk oidas arti) "What I am doing you do not realize yet;" at this hour, or present time, John 13:12; John 13:36. But the meaning of "arti," the "this moment now" implies that he is to know shortly, as the Lord gave instruction to His disciples regarding the principle of foot-washing for the future, John 13:12-15.

3) "But thou shalt know hereafter." (gnose de meta tauta) "However, you will know these things hereafter," or later you will understand, or know full well, emphatically, unmistakably. The best trait of a servant is to trust in the wisdom of his Lord or master, with an absolute trust, Proverbs 3:4-5.

1) "Peter saith unto him," (legei auto Petros) "Peter responded directly to him," in fervent, emphatic protest, with a sincere heart, though wrong.

2) "Thou shalt never wash my feet." (ou me nipses mou tous poclas eis ton aiona) "You shall by no means, ever wash my feet," at all, under any circumstances, not knowing the meaning of what he was really saying. He refused to take the disciples’ place, as a learner, for a moment, not realizing that in his protest he was trying to be master to his Lord.

3) "Jesus answered him," (apekrithe lesous auto ean me nipso se) "Jesus replied to him, unless I wash you," cleanse you, Titus 3:5; Exodus 30:17-21. Unless I wash you in the higher, spiritual sense, of which this is only symbolic, 1 Corinthians 6:11; Ephesians 5:26.

4) "Thou hast no part with me." (ouk echeis meros met’ emou) "You have no part with me;" Only at this point did the symbolic meaning of redemptive cleansing, in this act, dawn on Peter, 1 John 1:7; Romans 3:24-25; Hebrews 9:22.

1) "Simon Peter saith unto him, Lord," (legei auto Simon Petros kurie) "Simon Peter replied directly to him, Lord," eagerly, with fervor, when the real meaning of washing dawned on him. It was an "whole-soul" outburst, as when he drew the sword in Gethsemane, then fled, cursed, denied the Lord later that same evening, though he had said, I will never deny thee, 1 John 1:8-9.

2) "Not my feet only," (me tous podas mou monon) "Not only my feet;- Don’t stop there, with your real cleansing or washing, with my feet only, for it is my whole being that needs cleansing from sin, Romans 3:9-19; Romans 3:23. Both his protest, and his yielding, came from love, John 21:15-17.

3) "But also my hands and my head." (alla kai tas cheiras kai ten kephalen) "But also you may wash the hands and head of me," admitting that he needed cleansing from sin, from the soles of his feet to the crown of his head, after he had reasoned with the Lord, Isaiah 1:4-6; Isaiah 1:18. His whole soul, mind, body, and capacity of thinking needed cleansing, and he finally realized it.

1 ) "Jesus saith to him," (legei auto lesous) "Jesus responded to him," to his earnest outburst for a complete cleansing, when the meaning of our Lord’s washing their feet was clear to him.

2) "He that is washed," (ho leloumenos) "The one who is (exists) washed," already, that is already clean, that is bathed all over, redeemed by faith in His blood, Romans 3:25; Titus 3:5.

3) "Needeth not save to wash his feet," (ouk echei chreian ei me tous poclas nipsasthai) "Has not a need (really) to wash his feet," or to object that another wash his feet, without embarrassment. As the priest was physically clean before, and while making the sacrifice, yet before he entered the tabernacle, from the brazen altar of sacrifice, he washed his hands and feet at the laver, indicating that those redeemed need cleansing from daily defilement, and is a symbol of it.

4) "But is clean every whit:" (all’ estin katharos holos) "But he exists as wholly cleansed," Ephesians 5:20, already clean, 1 Corinthians 1:30; 1 Corinthians 6:11; 1 John 3:9; Yet they needed daily cleansing, as a traveler needed to wash his feet upon entrance to a home, because of dust on his feet from the sandals he wore, 2 Corinthians 7:1; James 1:21; Acts 15:8-9.

5) "And ye are clean," (kai humeis katharoi este) "And you all are clean," you disciples, as a whole, as a church fellowship. Yet they needed humility, and daily confession, and cleansing from defilements, contracted or motivated from the world, Matthew 6:11-12; James 5:16-17; 1 John 1:9.

6) "But not all." (all’ ouch pantes) "But not all," are really cleansed, John 6:64. Not all of the disciples, especially that one who was also an apostle, Judas Iscariot, who was then plotting to betray and sell Him, like a man would sell a dog, John 12:4; Mark 14:10-11.

1) "For he knew who should betray him," (edei gar ton paradidonta auton) "For he knew who was then betraying him," and who went out to enter a sales contract on Him later that same night, John 13:30. Matthew 26:14-16 describes where he went and what he did, in premeditated preparation for the betrayal.

2) "Therefore said he," (dia touto eipen) "On account of this he said," to Peter and the others who were present that night, an extension of what He had told them before, though they had not understood it, nor did they, even then, John 6:64.

3) "Ye are not all clean." (hoti ouchai pantes katharoi este) "That you are not all clean," not all twelve of you twelve especially, John 13:18; John 13:26-30.

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, Matthew 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, John 13:4-5.

3) "And was set down again," (kai anepesen palin) "And when he had reclined again," at the table, John 12:1; John 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, John 12:3­8; Matthew 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?"

1) "Ye call me Master and Lord:" (humeis phoneite me ho didaskalos kai ho kurios) "You all call me the Teacher and the Lord," or address me as Master and Lord, respectfully, indicating His approval of it. Perhaps "Rabbi" would have been even a more respectful term than teacher, Matthew 23:8-10; Luke 6:46; Ephesians 6:7.

2) "And ye say well;" (kai kalos legete) "And you speak well," in an ideal manner, respecting my dignity of person, from the Father, His Son and Emissary, Galatians 4:4-5; Hebrews 1:1-3.

3) "For so I am." (eimi gar) "For I am or exist," as such, as your Master and your Lord, even though I came to save and minister to you all, leaving you an example to follow, as my servants, is the idea, Matthew 20:24-28.

1) "If I then, your Lord and Master," (ei oun ego) "If then I,- (didaskalos ho kurios kai ho) "As your Lord and teacher," teacher or respectful Rabbi.

2) "Have washed your feet;” (enipsa humon tous poclas) "Have washed your feet," with your permission, apparently with no serious protest from any, except Peter, John 13:6-9. This act was done always as a social act, never in connection with worship or as a religious rite or ordinance.

3) "Ye also ought to wash one another’s feet." (kai humeis opheilete allelon niptein tous podas) "You all also ought to wash the feet of one another," as an expression of humility, and by love to serve one another, as expressed Romans 12:10; Galatians 6:1-2; 1 Peter 5:5-6.

As the washing of feet was then a custom of hospitality, good will, and friendship socially shown, even the parallel custom today, in the Western world, is to hang up coats and hats, and shake hands, to say, "God bless you."

1 ) "For I have given you an example," (hupodeigma gar edoka humin) "For I gave you (by it) an example," of what? An example, not an ordinance, of humility, hospitality, and help and acceptance of others, as they are, in social fellowship. Neither this nor any other Bible reference to foot-washing was ever in connection with religious worship.

2) "That ye should do as I have done to you." (hina kathos ego epoiesa humin kai humeis poiete) 1 Peter 4:9, "in order that just as I did to you all, you all may also do," show hospitality, friendship, and humility to all who come into your home or residence, to sit down and dine at any common meal, Matthew 11:29; Philippians 2:5; 1 Peter 2:21; 1 John 2:6; Hebrews 13:1-2; Romans 12:13.

1) "Verily, verily, I say unto you," (amen amen lego humin) "Truly, truly, I tell you all," as my friends, my church, my servants, and ambassadors, John 15:14-15; 2 Corinthians 5:20. In solemn tones He said it.

2) "The servant is not greater than his lord;" (ouk estin doulos meizon tou kuriou) "A servant is (exists) not greater than his lord or master," John 15:20, and should not be, or hold himself to be above, or too good to do lowly service, to which our Lord condescended, Philippians 2:5-7. It is the duty of the servant to serve his master.

3) "Nor he that is sent," (oude apostolos) "Nor is that one who is commissioned, or mandated," Jesus was not greater than His Father who sent Him, Luke 19:10; John 3:16. Nor were the apostles whom He had ordained and sent.

4) "Greater than he that sent him." (meizon tou pempsantos auton) ’’Greater than the one who sent, ,commissioned, or mandated him," John 20:21; The sent is servant to the sender, and should be obedient and respectful to Him, is the idea, Matthew 10:24. The spirit of the servant should be:

"Wherever He Leads I’ll Go’’

1 ) "If ye know these things," (ei tauta oidate) "If you all perceive or comprehend these things," these matters of humility, hospitality, and lowly service to one another and men about you, in general, James 1:25, Galatians 5:13. For to the one knowing "to do good" and doing it not, to him it is sin, James 4:17.

2) "Happy are ye," (makarioi este) "You are happy," or exist with spiritual prosperity. Happiness comes to one, not through seeking or searching for it, but in honorable moral and ethical behavior before and in behalf of others, in service to God, and one’s fellow man, Matthew 20:28; Job 5:17; Proverbs 16:20; 1 Peter 4:14.

3) "If ye do them" (ean poiete auta) "If you do them." The doer of the Word is blessed and happy, not the hearer only, James 1:22; John 14:15; John 15:14; Ephesians 2:10. Sorrow, sadness, and despond come primarily to those who serve neither God nor their fellow man, bringing guilt, shame, fear, and a feeling of inadequacy to their lives, James 4:17; Galatians 6:9; 2 Timothy 4:7-8.

1) "I speak not of you all:" (ouk peri panton humon lego) "I do not speak concerning you all," respecting cleanness, John 13:11, or that the traitor (Judas) should wash the other disciples’ feet. Judas was neither morally clean nor humble; nor was he a servant of Jesus Christ. One must be a child of God before he can be a servant of God, Ephesians 2:10.

2) "I know whom I have chosen:” (ego oida tinas enseleksamen) "I know (comprehensively) whom I chose," of you all, chose to be my church company, John 15:16; John 15:27, the good and the bad. Jesus was not caught by surprise at the treachery of Judas, as indicated John 6:70. The choosing refers to His church and His apostles for ordination in His church, not His choosing their salvation for them, as fatalists pervert this and other similar passages.

3) "But that the scripture may be fulfilled," (all’ hina he graphe plerothe) "But in order that the scripture may be fulfilled," that testified of Him and of Judas, John 5:39; John 10:35.

4) "He that eateth bread with me," (ho trogon mou ton arton) "The one who eats my bread” a quotation from the Psalm of Betrayal; Psalms 41:9 reads, "Yea, mine own familiar friend, in whom I trust, which did eat of my bread,’’ as Judas ate the sop that Jesus gave him that night, John 13:26-27. Eating bread with one is, in all countries, a sign or pledge or covenant of friendship, though here betrayed.

5) "Hath lifted up his heel against me.’’ (eperen ep’ eme ten pternan autou) "Lifted up upon me his heel," has put his heel on my neck, to put me down, as guest of honor, Psalms 41:9, Even though I have stooped and washed his feet, John 13:5. To lift the heel, means to kick, an expression of contempt, and violence, whether done by a horse or a man.

1) "Now I tell you before it come," (ap’ arti lego humin pro tou genesthai) "From this moment, I tell you all, before it occurs or happens;" He had repeatedly alluded to His coming betrayal by Judas, and it was becoming increasingly evident who he meant, both the person and the deed, John 14:29; John 16:4.

2) "That when it is come to pass," (hina hotan genetai) "In order that when it occurs, or happens," comes about, as it surely would, John 13:21; John 10:35.

3) "Ye may believe that I am he." (pisteuete hoti ego eimi) "You all may believe or trust I am (exist as) he," the Savior, the Divine one. Our Lord’s personal prophecy, of what this certain apostle would do to Him, was a sign by which the disciples were to be helped, John 20:30-31.

1 ) "Verily, verily, I say unto you," (pisteuete hoti ego eimi) "Truly, truly, I tell you," as a solemn and serious matter I assure you all.

2) "He that receiveth whomsoever I send receiveth me;- (ho lambanon an tina pempsa eme lambanei) "The one who receives whoever I send, he receives me;" He who receives my witness, my lightbearers, or my ambassadors of Redemption and service, receives me, Acts 1:8; Matthew 5:15-16; 2 Corinthians 5:20.

3) "And he that receiveth me," (ho de eme lambanon) "Then the one who receives me," as his Savior and Lord, John 1:12; as the one whom the Father sent, gave for mankind, John 1:14; John 3:16-17; Galatians 4:4-5.

4) "Receiveth him that sent me." (lambanei ton pempsanta me) "He receives the one who sent me," that is, he receives my heavenly Father, John 10:27-29; Mark 9:37; Luke 9:48.

1 ) "When Jesus had thus said," (tauta eipon lesous) "When Jesus had spoken these things,’’ at length, in the atmosphere of Simon the Leper’s home, with Martha, Mary, and Lazarus present, where He had been anointed by Mary, had Himself washed the disciples’ feet, then further instructed His disciples regarding humility, service to one another, and warned of His soon betrayal by Judas, one of His own apostles, who was treacherous.

2) "He was troubled in spirit," (etarachthe to pneumati) "He was troubled in the spirit," agitated, excited, stirred, distressed, or shook up in His emotional being, Hebrews 4:15-16. Two things troubled Him: 1) His disciples had quarreled over who would be greatest when He was gone, Matthew 20:20-28; Matthew 20:2) Judas the traitor waited like a coiled snake to strike.

3) "And testified, and said," (kai emarturesen kai eipen) "And he witnessed and said," solemnly declared.

4) "Verily, verily, I say unto you," (Amen, amen, I tell you all) because I desire you to be prepared for the disappointment.

5) "That one of you shall betray me," (hoti heis eks humon paradosei) "That one of you (disciples) will betray me," give my up to be put to death, as prophesied by David, Psalms 41:9. He dared not yet name Judas, else the others, led by Peter may have killed him.

1) "Then the disciples looked one on another," (eblepon eis allelous hoi mathetai) "The disciples looked at one another," with questioning, inquiring glances and penetrating gazes, in bewilderment, not yet suspecting with any certainty that it was Judas.

2) "Doubting of whom he spake.” (aporounenoi peri tinos legei) "Being perplexed, pondering about, or concerning who he was speaking," doubting, uncertain, not knowing of whom He spoke in alluding to the Scripture, Psalms 41:9. Judas was at no real loss to know of whom He spoke.

1) ’’Simon Peter therefore beckoned to him," (neuei oun touto Simon Petros kai legei auto) "Then Simon Peter nodded to this one (on Jesus’ breast)," and says to him, as later identified, John 21:20.

2) "That he should ask," (kai legei auto) "And suggested that he ask Jesus," or inquire and see if he could get Jesus to tell him, which one of the twelve it was, for he was nearest to Jesus.

3) "Who it should be of whom he spake,"(eipe tis estin peri hou legei) "Say or state who it is about whom he speaks," to tell them plainly, directly. Yet, the Lord’s thoughts are not man’s thoughts, Isaiah 55:8-9.

1 ) "He then lying on Jesus’ breast," (anapeson ekeinos houtos epi to stethos tou lesous) "Then that one falling or leaning back upon Jesus’ breast," nearest to Him, as stated, John 13:23, the one writing this narrative, later clarified, John 21:20; John 21:24.

2) ’’Saith unto him, Lord," (legei auto kurie) "Says directly and intimately to him, Lord," inquiring in all honesty and disturbed concern.

3) "Who is it?" (tis estin) "Who is it," or who is the one? Out with it, or just tell me, let me pass the word, or tell me confidentially, for the time being. Our Lord often held back certain information from His own disciples, when He knew they were not able emotionally to hear them, and once told them so, plainly. This was one of those occasions, John 16:12.

1) "Jesus answered," (apokrinetai oun ho lesous) "Then Jesus replied," in hushed voice to John, in confidence for the moment, that he might later recount this story.

2) "He it is, to whom," (ekeinos estin ho) "It is that one to whom," still not giving the name, to avoid a riot there at the social supper in the home of Simon the Leper, with the feast guests present, John 12:1-3; Matthew 26:1-6; Mr 14 2.

3) "I shall give a sop when I have dipped it." (ego bapso to psomion kai dodo auto) "I shall dip the morsel, and I shall give directly to him." The sign was this, when He served or passed the other disciples morsels of bread undipped, but before He handed a morsel to Judas, He dipped it for him. The dipped morsel, was the sign of identity of the traitor, which Jesus confided to John.

4) "And when he had dipped the sop," (bapsas oun to psomion) "Then when he had dipped the morsel," in the sop, made it ready for immediate eating, without delay.

5) "He gave it to Judas Iscariot, the son of Simon." (lambanei kai didosin louda Simonos Iskariotou) "He took it and gave it to Judas Iscariot, the son of Simon," one of the twelve chosen apostles, Matthew 10:4; John 6:64; John 6:70-71.

1) "And after the sop," (kai meta to psomion) "And after the morsel or sop," had been given to Judas Iscariot, as the sign Jesus had given to John to identify the traitor of the twelve.

2) "Satan entered into him," (tote eiselthen eis ekeinon ho satanas) "At that point Satan entered into that one," into Judas Iscariot. Satan had already suggested the deed to the heart of Judas, as recounted John 13:2. Satan entered or took full control or obsession of him, Acts 5:3; Revelation 20:10.

3) "Then said Jesus unto him," (legei oun auto lesous) "Then Jesus said directly and personally to him," after having previously warned him, Proverbs 29:1.

4) "That thou doest, do quickly." (ho poieis poieson tachion) "What you do, do quickly," with haste, without delay. The time for any further appeal for repentance was past. Our Lord simply said go on to your fixed goal, your chosen course, your long planned contract against me, Mark 14:10-11.

1) "Now no man at the table knew," (touto de oudeis egno ton anakeimenon) "Yet none of those reclining at the table knew this;-John had asked the question quietly, and perhaps did not himself know or expect Judas to go for the betrayal contract that very night.

2) "For what intent he spake unto him." (pros ti eipen auto) "For what purpose he spoke to him," that Jesus spoke to Judas, after giving him the morsel, dipped in the sop, John 13:26-27.

1) "For some of them thought," (tines gar edokoun) "For some of or among them thought," some of the disciples, of the church fellowship who traveled with the Lord.

2) "Because Judas had the bag," (epei to glossokomon eichen loudas) "Since Judas held the bag," that held the money for expenses of the disciples.

3) "That Jesus had said unto him," (hoti legei auto lesous) "That Jesus told him" had directed or instructed him, in the whispered conversation, John 13:27.

4) "Buy those things that we have need of against the feast;” (agorason hon cheiran echomen eis ten heorten) "Buy the things which we have a need of for the keeping of the Passover," that was now at hand, and perhaps for the whole festival, Exodus 12:16; Matthew 26:15-16; Mark 14:1-3. That it was possible to buy goods at so late an evening hour is indicated Matthew 25:9-11.

5) "Or that he should give something to the poor." (e tois ptochois hina ti do) ’’Or in order that he should give something to the poor." It therefore appears that Jesus was accustomed to give orders for the spending of money, Psalms 41:1; Proverbs 14-21. The giving to the poor, called giving of alms, was commended of our Lord, Luke 11:41; Luke 12:33, Galatians 2:10.

1) "He then having received the sop," (labon oun to psomion) "Then upon having received the morsel," dipped in the sop, and having eaten it, as a token of friendship from Jesus’ own hand, Psalms 41:9.

2) "Went immediately out," (ekeinos ekselthen euthus) "That one went out immediately," of his own choice, from the best friend he ever had, and from the church fellowship, as seized by Satan, incited from a wicked heart, Jeremiah 17:9; John 13:2; John 13:27; certainly taking the money bag with him, John 13:29; John 12:6.

3) "And it was night." (en de nuks) "And it was night," one of earth’s darkest nights spiritually, for both Jesus and Judas went to the chief priests and entered into a collusion-contract to lead the murderers of Jesus to Him, at the earliest possible moment, in some private place, Matthew 26:14-16; Mark 14:10-11; Luke 22:3-6.

1 ) "Therefore, when he was gone out, Jesus said," (hote oun ekelthen legei lesous) "Then when he went out of his own accord, Jesus said," to the disciples yet at the feast table, John 12:2; John 13:2.

2) "Now is the Son of man glorified," (nun edoksasthe ho huios tou anthropou) "Now and continuously hereafter the Son of man is glorified," John 12:23; John 17:1-6. The Spirit of Jesus now rose to one of triumph, as He proceeded to explain two things to them; First, that His work on earth was done, and second, that He must soon leave them.

3) "And God is glorified in him." (kai ho theos edoksasthe en auto) "And God (is) exists, glorified in him," John 14:13; 1 Peter 4:11; This glory had come to both Jesus and His Father through the purpose and work He had come to finish, which was at hand in being finished, John 17:4-5; John 12:23; John 11:4.

1 ) ’’If God be glorified in him," (ei ho theos edoksasthe en auto) "If God was (is) glorified in him," and He was.

2) "God shall also glorify him in himself," (kai ho theos edoksasei auton en auto) "God will also glorify him in him," in His resurrection of Him from the dead, Romans 8:11; Acts 2:24; Acts 2:26; Acts 3:15; Acts 4:10; Acts 5:31; Acts 7:55.

3) "And shall straightway glorify him." (kai euthus doksasei auton) "And he will glorify him forthwith," or immediately, in triumph over death, without extended delay, within some three days now, Matthew 26:31-32; followed by His ascension to the Father, Acts 1:10-11; Acts 10:40; Acts 13:30; Acts 13:33-34; Acts 13:37.

1) "Little children, yet a little while I am with you," (tekna eti mikron meth’ humon eimi) "Little children, I-am with you all yet a little while," for but a limited time now remaining; It was a tender address some three days before His death.

2) "Ye shall seek me," (zetesete me) "You all will seek me," search for me, Matthew 26:30-31.

3) "And as I said unto the Jews," (kai kathos eipon tois loudaiois) "And just as I said to the Jews," to the unregenerate Jews who had received Him not, only a short time before, John 1:11; John 7:34.

4) "Whither I go, ye cannot come;” (hoti hopou ego hupago humeis ou dunasthe elthein) "That where I am you all are not able to come," John 8:21; John 8:24. This He had said to prepare the eleven disciples remaining that evening for the sorrow before them and their being prepared to accept it.

5) "So now I say unto you." (kai humin lego arti) "I also say to you all now," at this time, as my disciples that you can not (are not able now) but shall come to me as my disciples hereafter, John 13:36; John 14:1-3. He desired to draw them into a united affection and fellowship with one another, that they might carry on His work that He was to turn directly and restrictedly to them, as His church when He was gone, John 15:16; John 15:27; John 20:21.

1) "A new commandment I give unto you," (entole kaine didomi humin) "A new commandment I dole out to you all," new in the sense that it had never been given or stated in this measure before, that is to be obeyed, to express your love and obedience to me, John 14:15; 1 John 5:3; He gave not the commandment to the world, but to His "you all," church disciples, John 15:16-17.

2) "That ye love one another;" (hina agapate allelous) "In order that you may love (have and show priority affection to) one another," in your personal and church behavior, John 15:12; John 15:17; 1 Thessalonians 4:9.

3) "As I have loved you," (kathos egapesa humas) "Just as I love you all," or have had and shown love to you all; It is this measure of love that makes it new, Ephesians 5:2; John 10:11; John 13:1.

4) "That ye also love one another." (hina kai humeis agapete allelous) "in order that you all also may love one another," with an high, holy love, of an high priority of affection, or earnest care for each other; That you love one another with a constant, practical, self-denying affection, to show that you love, and are my disciples, and obedient to me, 1 John 4:7; 1 John 4:11; 2 John 1:5.

1 ) "By this shall all men know," (en touto ginosontai pantes) "By this means all men will know, grasp, or realize," that is, will comprehend. For all men, of all languages, races, and cultures, literate and illiterate, can read and interpret the language of love, Romans 12:9-10; Acts 4:32.

2) "That ye are my disciples," (hoti emoi mathetai este) "That you all are or exist as my disciples," followers, obedient servants, and church fellowship, Romans 13:8; Romans 13:10; John 15:12-14; 1 John 3:10.

3) "If ye have love one to another. " (ean agapen echete en allelois) "if you all have, hold, or possess love (or priority affections of an high and holy nature) among one another," or one to another, toward each other, in your attitude, of what you say and what you do, as a church people, Acts 2:44; Acts 11:29; Galatians 6:2.

1) "Simon Peter said unto him," (legei auto Simon Petros) "Simon Peter then said to him," in search of an understanding of where He was to go

2) "Lord, whither goest thou?" (kurie pou hupageis) "Lord, where are you going?" as referred to, John 13:33, similar to a former statement He had made to the unbelieving Jews, John 8:21; John 8:24.

3) "Jesus answered him, Whither I go," (apekrithe lesous hopou hupago) "Jesus replied to him, where l go," not making it clear to him at once what He meant, that He was going back to His Father’s house, from which He had come down to earth, 2 Corinthians 8:9; John 14:1-3.

4) "Thou canst not follow me now," (ou dunasai moi nun akolouthesai) "You are notable to follow me now," or hereafter in this, this mission on which I go to my Father; For you can not until your life’s work for me is done, as mine is almost finished for my Father, John 17:4-5; 2 Timothy 4:7-8.

5) "But thou shalt follow me afterwards." (akoloutheseis de husteron) "Yet you will follow me later," in a very important way, for intimate fellowship with me again, never thereafter to be parted, John 21:18; 2 Peter 1:14; For where I am going there is or will be room for all my friends, John 14:2-3. And "eye hath not seen" nor heart perceived, the glory of and in that reunion place, so much better than that place the church had met with Simon the Leper, for their last social fellowship meal before His death, Isaiah 64:4; 1 Corinthians 2:9.

1) "Peter said unto him, Lord," (legei auto ho Petros kurie) "Peter said to him, Lord," directly and personally, concerning himself. Peter seemed to think Jesus was about to enter some new enterprise that He was not willing to let him in on, and felt discredited, or rejected.

2) "Why cannot I follow thee now?" (dia ti ou dunamai soi akolouthesai arti) ’’Why am I not able to follow you yet?" Peter did not know himself as he should, nor the work he was yet to be prepared to do; 1 ) In preaching the message on Pentecost ’ 2) In preaching to the Cornelius household; 3) In writing two books of the New Testament, in spite of his continuing carnal, impulsive weaknesses, but the Lord knew all, Isaiah 55:8-9.

3) "I will lay down my life for thy sake." (ten psuchen mou huper sou theso) "I will lay down my life (will even die) on behalf of you,’’ and he meant it. His courage did fail when tested at the trial of Jesus, and he did deny the Lord, any identity with His church, and even curse; But he was great, because like David, he confessed his sins, and arose to go on and serve and die for Jesus, as he asserted he was willing to do, Matthew 26:33; Mark 14:29; Luke 22:33.

The other disciples also avowed their fidelity to Him, even including Thomas, John 11:16; though they too were carnal, and later denied Him as well, Matthew 26:35; Mark 14:31.

1) "Jesus answered him," (apokrinetai lesous) "Jesus replied," to him and to the other disciples who made similar statements of fidelity and loyalty to Him.

2) "Wilt thou lay down thy life for my sake?’’ (ten psuchen sou huper emou theseis) "Will you lay down your life on my behalf?" The question was one of pathos and pity. He did, in death, some thirty-seven years later, to go to his reward, 2 Timothy 4:7-8.

3) "Verily, verily, I say unto thee," (amen amen lego soi) "Truly, truly, I tell you," personally, individually, for your later benefit and understanding. This statement seems to have been made on the way to Gethsemane, after the Passover, the night of the betrayal two nights after the last supper in Bethany, Matthew 26:34.

4) "The cock shall not crow," (ou me alektor phonese) "A cock shall not even crow," tonight, this very night, as also recounted Matthew 26:34; Mark 14:30.

5) "Till thou has denied me thrice." (heos ou arnese me tris) "Until you have denied me three time," yet the Lord affirmed that He had offered a special prayer for Peter, that his faith would not fail him, and that he should, after his temporary fall, strengthen his brethren, Luke 22:31-34; Galatians 6:1-2; Galatians 6:9; 1 Corinthians 15:57-58.

That one fall or fall in the flesh, is neither eternally fatal to salvation nor service, but that he rise from the fall, confess his sins, and walk on, and work on for the Lord, as His child, is important, as Moses did, as David did, and as Peter did, 1 John 1:9; 1 Corinthians 10:3.