{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"JHN","commentaryId":"jamieson-fausset-brown","name":"John","commonName":"John","introduction":"THE author of the Fourth Gospel was the younger of the two sons of Zebedee, a fisherman on the Sea of Galilee, who resided at Bethsaida, where were born Peter and Andrew his brother, and Philip also. His mother's name was Salome, who, though not without her imperfections (Mat 20:20-28), was one of those dear and honored women who accompanied the Lord on one of His preaching circuits through Galilee, ministering to His bodily wants; who followed Him to the cross, and bought sweet spices to anoint Him after His burial, but, on bringing them to the grave, on the morning of the First Day of the week, found their loving services gloriously superseded by His resurrection ere they arrived. His father, Zebedee, appears to have been in good circumstances, owning a vessel of his own and having hired servants (Mar 1:20). Our Evangelist, whose occupation was that of a fisherman with his father, was beyond doubt a disciple of the Baptist, and one of the two who had the first interview with Jesus. He was called while engaged at his secular occupation (Mat 4:21-22), and again on a memorable occasion (Luk 5:1-11), and finally chosen as one of the Twelve Apostles (Mat 10:2). He was the youngest of the Twelve--the \"Benjamin,\" as DA COSTA calls him--and he and James his brother were named in the native tongue by Him who knew the heart, \"Boanerges,\" which the Evangelist Mark (Mar 3:17) explains to mean \"Sons of thunder\"; no doubt from their natural vehemence of character. They and Peter constituted that select triumvirate of whom see on Luk 9:28. But the highest honor bestowed on this disciple was his being admitted to the bosom place with his Lord at the table, as \"the disciple whom Jesus loved\" (Joh 13:23; Joh 20:2; Joh 21:7, Joh 20:24), and to have committed to him by the dying Redeemer the care of His mother (Joh 19:26-27). There can be no reasonable doubt that this distinction was due to a sympathy with His own spirit and mind on the part of John which the all-penetrating Eye of their common Master beheld in none of the rest; and although this was probably never seen either in his life or in his ministry by his fellow apostles, it is brought out wonderfully in his writings, which, in Christ-like spirituality, heavenliness, and love, surpass, we may freely say, all the other inspired writings.\n\nAfter the effusion of the Spirit on the day of Pentecost, we find him in constant but silent company with Peter, the great spokesman and actor in the infant Church until the accession of Paul. While his love to the Lord Jesus drew him spontaneously to the side of His eminent servant, and his chastened vehemence made him ready to stand courageously by him, and suffer with him, in all that his testimony to Jesus might cost him, his modest humility, as the youngest of all the apostles, made him an admiring listener and faithful supporter of his brother apostle rather than a speaker or separate actor. Ecclesiastical history is uniform in testifying that John went to Asia Minor; but it is next to certain that this could not have been till after the death both of Peter and Paul; that he resided at Ephesus, whence, as from a center, he superintended the churches of that region, paying them occasional visits; and that he long survived the other apostles. Whether the mother of Jesus died before this, or went with John to Ephesus, where she died and was buried, is not agreed. One or two anecdotes of his later days have been handed down by tradition, one at least bearing marks of reasonable probability. But it is not necessary to give them here. In the reign of Domitian (A.D. 81-96) he was banished to \"the isle that is called Patmos\" (a small rocky and then almost uninhabited island in the Ægean Sea), \"for the word of God and for the testimony of Jesus Christ\" (Rev 1:9). IRENÆUS and EUSEBIUS say that this took place about the end of Domitian's reign. That he was thrown into a cauldron of boiling oil, and miraculously delivered, is one of those legends which, though reported by TERTULLIAN and JEROME, is entitled to no credit. His return from exile took place during the brief but tolerant reign of Nerva; he died at Ephesus in the reign of Trajan [EUSEBIUS, Ecclesiastical History, 3.23], at an age above ninety, according to some; according to others, one hundred; and even one hundred twenty, according to others still. The intermediate number is generally regarded as probably the nearest to the truth.\n\nAs to the date of this Gospel, the arguments for its having been composed before the destruction of Jerusalem (though relied on by some superior critics) are of the slenderest nature; such as the expression in Joh 5:2, \"there is at Jerusalem, by the sheep-gate, a pool,\" &c.; there being no allusion to Peter's martyrdom as having occurred according to the prediction in Joh 21:18 --a thing too well known to require mention. That it was composed long after the destruction of Jerusalem, and after the decease of all the other apostles, is next to certain, though the precise time cannot be determined. Probably it was before his banishment, however; and if we date it between the years 90 and 94, we shall probably be close to the truth.\n\nAs to the readers for whom it was more immediately designed, that they were Gentiles we might naturally presume from the lateness of the date; but the multitude of explanations of things familiar to every Jew puts this beyond all question.\n\nNo doubt was ever thrown upon the genuineness and authenticity of this Gospel till about the close of the eighteenth century; nor were these embodied in any formal attack upon it till BRETSCHNEIDER, in 1820, issued his famous treatise [Probabilia], the conclusions of which he afterwards was candid enough to admit had been satisfactorily disproved. To advert to these would be as painful as unnecessary; consisting as they mostly do of assertions regarding the Discourses of our Lord recorded in this Gospel which are revolting to every spiritual mind. The Tubingen school did their best, on their peculiar mode of reasoning, to galvanize into fresh life this theory of the post-Joannean date of the Fourth Gospel; and some Unitarian critics still cling to it. But to use the striking language of VAN OOSTERZEE regarding similar speculations on the Third Gospel, \"Behold, the feet of them that shall carry it out dead are already at the door\" (Act 5:9). Is there one mind of the least elevation of spiritual discernment that does not see in this Gospel marks of historical truth and a surpassing glory such as none of the other Gospels possess, brightly as they too attest their own verity; and who will not be ready to say that if not historically true, and true just as it stands, it never could have been by mortal man composed or conceived?\n\nOf the peculiarities of this Gospel, we note here only two. The one is its reflective character. While the others are purely narrative, the Fourth Evangelist, \"pauses, as it were, at every turn,\" as DA COSTA says [Four Witnesses, p. 234], \"at one time to give a reason, at another to fix the attention, to deduce consequences, or make applications, or to give utterance to the language of praise.\" See Joh 2:20-21, Joh 2:23-25; Joh 4:1-2; Joh 7:37-39; Joh 11:12-13, Joh 11:49-52; Joh 21:18-19, Joh 21:22-23. The other peculiarity of this Gospel is its supplementary character. By this, in the present instance, we mean something more than the studiousness with which he omits many most important particulars in our Lord's history, for no conceivable reason but that they were already familiar as household words to all his readers, through the three preceding Gospels, and his substituting in place of these an immense quantity of the richest matter not found in the other Gospels. We refer here more particularly to the nature of the additions which distinguish this Gospel; particularly the notices of the different Passovers which occurred during our Lord's public ministry, and the record of His teaching at Jerusalem, without which it is not too much to say that we could have had but a most imperfect conception either of the duration of His ministry or of the plan of it. But another feature of these additions is quite as noticeable and not less important. \"We find,\" to use again the words of DA COSTA [Four Witnesses, pp. 238, 239], slightly abridged, \"only six of our Lord's miracles recorded in this Gospel, but these are all of the most remarkable kind, and surpass the rest in depth, specialty of application, and fulness of meaning. Of these six we find only one in the other three Gospels--the multiplication of the loaves. That miracle chiefly, it would seem, on account of the important instructions of which it furnished the occasion (John 6:1-71), is here recorded anew. The five other tokens of divine power are distinguished from among the many recorded in the three other Gospels by their furnishing a still higher display of power and command over the ordinary laws and course of nature. Thus we find recorded here the first of all the miracles that Jesus wrought--the changing of water into wine (Joh 2:1-11), the cure of the nobleman's son at a distance (Joh 4:43-54); of the numerous cures of the lame and the paralytic by the word of Jesus, only one--of the man impotent for thirty and eight years (Joh 5:1-9); of the many cures of the blind, one only--of the man born blind (Joh 9:1-12); the restoration of Lazarus, not from a deathbed, like Jairus' daughter, nor from a bier, like the widow of Nain's son, but from the grave, and after lying there four days, and there sinking into corruption (John 11:1-44); and lastly, after His resurrection, the miraculous draught of fishes on the Sea of Tiberias (Joh 21:5-11). But these are all recorded chiefly to give occasion for the record of those astonishing discourses and conversations, alike with friends and with foes, with His disciples and with the multitude which they drew forth.\"\n\nOther illustrations of the peculiarities of this Gospel will occur, and other points connected with it be adverted to, in the course of the Commentary. \n\n\n\nNext: John Chapter 1\n\n","order":43,"numberOfChapters":21,"sha256":"2a03297b1e3a6f9e0b82a13c39c82e2202f9e979c173750344c480c63057d8a0","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/JHN/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JHN","chapter":1},"lastChapterNumber":21,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/JHN/21.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JHN","chapter":21},"totalNumberOfVerses":680},"chapter":{"number":13,"content":[{"type":"verse","number":2,"content":["supper being ended--rather, \"being prepared,\" \"being served,\" or, \"going on\"; for that it was not \"ended\" is plain from Joh 13:26. \n\nthe devil having now--or, \"already.\" \n\nput into the heart of Judas . . . to betray him--referring to the agreement he had already made with the chief priests (Luk 22:3-6).\n\n"]},{"type":"verse","number":3,"content":["Jesus knowing that the Father had given all things into his hands, &c.--This verse is very sublime, and as a preface to what follows, were we not familiar with it, would fill us with inexpressible surprise. An unclouded perception of His relation to the Father, the commission He held from Him, and His approaching return to Him, possessed His soul.\n\n"]},{"type":"verse","number":4,"content":["He riseth from supper, and laid aside his garments--outer garments which would have impeded the operation of washing. \n\nand took a towel and girded himself--assuming a servant's dress.\n\n"]},{"type":"verse","number":5,"content":["began to wash--proceeded to wash. Beyond all doubt the feet of Judas were washed, as of all the rest.\n\n"]},{"type":"verse","number":6,"content":["Peter saith . . . Lord, dost thou wash my feet?--Our language cannot bring out the intensely vivid contrast between the \"Thou\" and the \"my,\" which, by bringing them together, the original expresses, for it is not good English to say, \"Lord, Thou my feet dost wash?\" But every word of this question is emphatic. Thus far, and in the question itself, there was nothing but the most profound and beautiful astonishment at a condescension to him quite incomprehensible. Accordingly, though there can be no doubt that already Peter's heart rebelled against it as a thing not to be tolerated, Jesus ministers no rebuke as yet, but only bids him wait a little, and he should understand it all.\n\n"]},{"type":"verse","number":7,"content":["Jesus answered and said . . . What I do thou knowest not now--that is, Such condescension does need explanation; it is fitted to astonish. \n\nbut thou shall know hereafter--afterwards, meaning presently; though viewed as a general maxim, applicable to all dark sayings in God's Word, and dark doings in God's providence, these words are full of consolation.\n\n"]},{"type":"verse","number":8,"content":["Peter saith unto him, Thou shalt never wash, &c.--more emphatically, \"Never shalt Thou wash my feet\": that is, \"That is an incongruity to which I can never submit.\" How like the man! \n\nIf I wash thee not, thou hast no part with me--What Peter could not submit to was, that the Master should serve His servant. But the whole saving work of Christ was one continued series of such services, ending with and consummated by the most self-sacrificing and transcendent of all services: THE SON OF MAN CAME not to be ministered unto, but TO MINISTER, AND TO GIVE HIS LIFE A RANSOM FOR MANY. (See on Mar 10:45). If Peter then could not submit to let his Master go down so low as to wash his feet, how should he suffer himself to be served by Him at all? This is couched under the one pregnant word \"wash,\" which though applicable to the lower operation which Peter resisted, is the familiar scriptural symbol of that higher cleansing, which Peter little thought he was at the same time virtually putting from him. It is not humility to refuse what the Lord deigns to do for us, or to deny what He has done, but it is self-willed presumption--not rare, however, in those inner circles of lofty religious profession and traditional spirituality, which are found wherever Christian truth has enjoyed long and undisturbed possession. The truest humility is to receive reverentially, and thankfully to own, the gifts of grace.\n\n"]},{"type":"verse","number":9,"content":["Lord, not my feet only, but also my hands and my head--that is, \"To be severed from Thee, Lord, is death to me: If that be the meaning of my speech, I tread upon it; and if to be washed of Thee have such significance, then not my feet only, but hands, head, and all, be washed!\" This artless expression of clinging, life-and-death attachment to Jesus, and felt dependence upon Him for his whole spiritual well-being, compared with the similar saying in Joh 6:68-69 (see on Joh 6:68-69), furnishes such evidence of historic verity such as no thoroughly honest mind can resist.\n\n"]},{"type":"verse","number":10,"content":["He that is washed--in this thorough sense, to express which the word is carefully changed to one meaning to wash as in a bath. \n\nneedeth not--to be so washed any more. \n\nsave to wash his feet--needeth to do no more than wash his feet (and here the former word is resumed, meaning to wash the hands or feet). \n\nbut is clean every whit--as a whole. This sentence is singularly instructive. Of the two cleansings, the one points to that which takes place at the commencement of the Christian life, embracing complete absolution from sin as a guilty state, and entire deliverance from it as a polluted life (Rev 1:5; Co1 6:11) --or, in the language of theology, Justification and Regeneration. This cleansing is effected once for all, and is never repeated. The other cleansing, described as that of \"the feet,\" is such as one walking from a bath quite cleansed still needs, in consequence of his contact with the earth. (Compare Exo 30:18-19). It is the daily cleansing which we are taught to seek, when in the spirit of adoption we say, \"Our Father which art in heaven . . . forgive us our debts\" (Mat 6:9, Mat 6:12); and, when burdened with the sense of manifold shortcomings--as what tender spirit of a Christian is not?--is it not a relief to be permitted thus to wash our feet after a day's contact with the earth? This is not to call in question the completeness of our past justification. Our Lord, while graciously insisting on washing Peter's feet, refuses to extend the cleansing farther, that the symbolical instruction intended to be conveyed might not be marred. \n\nand ye are clean--in the first and whole sense. \n\nbut not all--important, as showing that Judas, instead of being as true-hearted a disciple as the rest at first, and merely falling away afterwards--as many represent it--never experienced that cleansing at all which made the others what they were.\n\n"]},{"type":"verse","number":12,"content":["Know ye what I have done?--that is, its intent. The question, however, was put merely to summon their attention to His own answer.\n\n"]},{"type":"verse","number":13,"content":["Ye call me Master--Teacher. \n\nand Lord--learning of Him in the one capacity, obeying Him in the other. \n\nand ye say well, for so I am--The conscious dignity with which this claim is made is remarkable, following immediately on His laying aside the towel of service. Yet what is this whole history but a succession of such astonishing contrast from first to last?\n\n"]},{"type":"verse","number":14,"content":["If I then--the Lord. \n\nhave washed your feet--the servants'. \n\nye--but fellow servants. \n\nought to wash one another's feet--not in the narrow sense of a literal washing, profanely caricatured by popes and emperors, but by the very humblest real services one to another.\n\n"]},{"type":"verse","number":16,"content":["The servant is not greater than his lord, &c.--an oft-repeated saying (Mat 10:24, &c.). \n\nIf ye know these things, happy are ye if ye do them--a hint that even among real Christians the doing of such things would come lamentably short of the knowing.\n\n"]},{"type":"verse","number":18,"content":["I speak not of you all--the \"happy are ye,\" of Joh 13:17, being on no supposition applicable to Judas. \n\nI know whom I have chosen--in the higher sense. \n\nBut that the scripture may be fulfilled--that is, one has been added to your number, by no accident or mistake, who is none of Mine, but just that he might fulfil his predicted destiny. \n\nHe that eateth bread with me--\"did eat of my bread\" (Psa 41:9), as one of My family; admitted to the nearest familiarity of discipleship and of social life. \n\nhath lifted up his heel against me--turned upon Me, adding insult to injury. (Compare Heb 10:29). In the Psalm the immediate reference is to Ahithophel's treachery against David (2Sa. 17:1-23), one of those scenes in which the parallel of his story with that of His great Antitype is exceedingly striking. \"The eating bread derives a fearful meaning from the participation in the sacramental supper, a meaning which must be applied for ever to all unworthy communicants, as well as to all betrayers of Christ who eat the bread of His Church\" (STIER, with whom, and others, we agree in thinking that Judas partook of the Lord's Supper).\n\n"]},{"type":"verse","number":19,"content":["I tell you before . . . that when it comes to pass, ye may believe--and it came to pass when they deeply needed such confirmation.\n\n"]},{"type":"verse","number":20,"content":["He that receiveth whomsoever I send, receiveth me, &c.--(See on Mat 10:40). The connection here seems to be that despite the dishonor done to Him by Judas, and similar treatment awaiting themselves, they were to be cheered by the assurance that their office, even as His own, was divine.\n\n"]},{"type":"verse","number":21,"content":["THE TRAITOR INDICATED--HE LEAVES THE SUPPER ROOM. (Joh 13:21-30)\n\nWhen Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, One of you shall betray me--The announcement of Joh 13:18 seems not to have been plain enough to be quite apprehended, save by the traitor himself. He will therefore speak it out in terms not to be misunderstood. But how much it cost Him to do this, appears from the \"trouble\" that came over His \"spirit\"--visible emotion, no doubt--before He got it uttered. What wounded susceptibility does this disclose, and what exquisite delicacy in His social intercourse with the Twelve, to whom He cannot, without an effort, break the subject!\n\n"]},{"type":"verse","number":22,"content":["the disciples looked one on another, doubting of whom he spake--Further intensely interesting particulars are given in the other Gospels: (1) \"They were exceeding sorrowful\" (Mat 26:22). (2) \"They began to inquire among themselves which of them it was that should do this thing\" (Luk 22:23). (3) \"They began to say unto Him one by one, Is it I, and another, Is it I?\" (Mar 14:19). Generous, simple hearts! They abhorred the thought, but, instead of putting it on others, each was only anxious to purge himself and know if he could be the wretch. Their putting it at once to Jesus Himself, as knowing doubtless who was to do it, was the best, as it certainly was the most spontaneous and artless evidence of their innocence. (4) Jesus, apparently while this questioning was going on, added, \"The Son of man goeth as it is written of Him, but woe unto that man by whom the Son of man is betrayed! It had been good for that man if he had not been born\" (Mat 26:24). (5) \"Judas,\" last of all, \"answered and said, Lord, is it I?\" evidently feeling that when all were saying this, if he held his peace, that of itself would draw suspicion upon him. To prevent this the question is wrung out of him, but perhaps, amidst the stir and excitement at the table, in a half-suppressed tone as we are inclined to think the answer also was--\"Thou hast said\" (Mat 26:25), or possibly by little more than a sign; for from Joh 13:28 it is evident that till the moment when he went out, he was not openly discovered.\n\n"]},{"type":"verse","number":23,"content":["there was leaning on Jesus' bosom one of his disciples, whom Jesus loved--Thus modestly does our Evangelist denote himself, as reclining next to Jesus at the table. \n\nPeter . . . beckoned to him to ask who it should be of whom he spake--reclining probably at the corresponding place on the other side of Jesus.\n\n"]},{"type":"verse","number":25,"content":["He then lying--rather leaning over on Jesus' bosom. \n\nsaith--in a whisper, \"Lord, who is it?\"\n\n"]},{"type":"verse","number":26,"content":["Jesus answered--also inaudibly, the answer being communicated to Peter perhaps from behind. \n\nHe . . . to whom I shall give a sop when I have dipped it--a piece of the bread soaked in the wine or the sauce of the dish; one of the ancient ways of testifying peculiar regard; compare Joh 13:18, \"he that eateth bread with Me.\" \n\nAnd when he had dipped . . . he gave it to Judas, &c.--Thus the sign of Judas' treachery was an affecting expression, and the last, of the Saviour's wounded love!\n\n"]},{"type":"verse","number":27,"content":["after the sop Satan entered into him--Very solemn are these brief hints of the successive steps by which Judas reached the climax of his guilt. \"The devil had already put it into his heart to betray his Lord.\" Yet who can tell what struggles he went through ere he brought himself to carry that suggestion into effect? Even after this, however, his compunctions were not at an end. With the thirty pieces of silver already in his possession, he seems still to have quailed--and can we wonder? When Jesus stooped to wash his feet, it may be the last struggle was reaching its crisis. But that word of the Psalm, about \"one that ate of his bread who would lift up his heel against Him\" (Psa 41:9) probably all but turned the dread scale, and the still more explicit announcement, that one of those sitting with Him at the table should betray Him, would beget the thought, \"I am detected; it is now too late to draw back.\" At that moment the sop is given; offer of friendship is once more made--and how affectingly! But already \"Satan has entered into him,\" and though the Saviour's act might seem enough to recall him even yet, hell is now in his bosom, and he says within himself, \"The die is cast; now let me go through with it\"; fear, begone!\" (See on Mat 12:43). \n\nThen said Jesus unto him, That thou doest, do quickly--that is, Why linger here? Thy presence is a restraint, and thy work stands still; thou hast the wages of iniquity, go work for it!\n\n"]},{"type":"verse","number":28,"content":["no man . . . knew for what intent he spake this unto him . . . some thought . . . Jesus . . . said . . . But what we need . . . or, . . . give . . . to the poor--a very important statement, as showing how carefully. Jesus had kept the secret, and Judas his hypocrisy, to the last.\n\n"]},{"type":"verse","number":30,"content":["He then, having received the sop, went immediately out--severing himself for ever from that holy society with which he never had any spiritual sympathy. \n\nand it was night--but far blacker night in the soul of Judas than in the sky over his head.\n\n"]},{"type":"verse","number":31,"content":["DISCOURSE AFTER THE TRAITOR'S DEPARTURE--PETER'S SELF-CONFIDENCE--HIS FALL PREDICTED. (Joh 13:31-38)\n\nwhen he was gone out, Jesus said, Now is the Son of man glorified--These remarkable words plainly imply that up to this moment our Lord had spoken under a painful restraint, the presence of a traitor within the little circle of His holiest fellowship on earth preventing the free and full outpouring of His heart; as is evident, indeed, from those oft-recurring clauses, \"Ye are not all clean,\" \"I speak not of you all,\" &c. \"Now\" the restraint is removed, and the embankment which kept in the mighty volume of living waters having broken down, they burst forth in a torrent which only ceases on His leaving the supper room and entering on the next stage of His great work--the scene in the Garden. But with what words is the silence first broken on the departure of Judas? By no reflections on the traitor, and, what is still more wonderful, by no reference to the dread character of His own approaching sufferings. He does not even name them, save by announcing, as with a burst of triumph, that the hour of His glory has arrived! And what is very remarkable, in five brief clauses He repeats this word \"glorify\" five times, as if to His view a coruscation of glories played at that moment about the Cross. (See on Joh 12:23). \n\nGod is glorified in him--the glory of Each reaching its zenith in the Death of the Cross!\n\n"]},{"type":"verse","number":32,"content":["If God be glorified in him, God shall also--in return and reward of this highest of all services ever rendered to Him, or capable of being rendered. \n\nglorify him in himself, and . . . straightway glorify him--referring now to the Resurrection and Exaltation of Christ after this service was over, including all the honor and glory then put upon Him, and that will for ever encircle Him as Head of the new creation.\n\n"]},{"type":"verse","number":33,"content":["Little children--From the height of His own glory He now descends, with sweet pity, to His \"little children,\" all now His own. This term of endearment, nowhere else used in the Gospels, and once only employed by Paul (Gal 4:19), is appropriated by the beloved disciple himself, who no fewer than seven times employs it in his first Epistle. \n\nYe shall seek me--feel the want of Me. \n\nas I said to the Jews-- (Joh 7:34; Joh 8:21). But oh in what a different sense!\n\n"]},{"type":"verse","number":34,"content":["a new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another--This was the new feature of it. Christ's love to His people in giving His life a ransom for them was altogether new, and consequently as a Model and Standard for theirs to one another. It is not, however, something transcending the great moral law, which is \"the old commandment\" (Jo1 2:7, and see on Mar 12:28-33), but that law in a new and peculiar form. Hence it is said to be both new and old (Jo1 2:7-8).\n\n"]},{"type":"verse","number":35,"content":["By this shall all men know that ye are my disciples--the disciples of Him who laid down His life for those He loved. \n\nif ye have love one to another--for My sake, and as one in Me; for to such love men outside the circle of believers know right well they are entire strangers. Alas, how little of it there is even within this circle!\n\n"]},{"type":"verse","number":36,"content":["Peter said--seeing plainly in these directions how to behave themselves, that He was indeed going from them. \n\nLord, whither guest thou?--having hardly a glimmer of the real truth. \n\nJesus answered, . . . thou canst not follow me now, but thou shalt follow me afterwards--How different from what He said to the Jews: \"Whither I go ye cannot come\" (Joh 8:21).\n\n"]},{"type":"verse","number":37,"content":["why not . . . now? I will lay down my life for thy sake--He seems now to see that it was death Christ referred to as what would sever Him from them, but is not staggered at following Him thither. Jesus answered,\n\n"]},{"type":"verse","number":38,"content":["Wilt thou lay down thy life for my sake?--In this repetition of Peter's words there is deep though affectionate irony, and this Peter himself would feel for many a day after his recovery, as he retraced the painful particulars. \n\nVerily . . . The cock, &c.--See on Luk 22:31-34.\n\n\n\n\nNext: John Chapter 14\n\n"]}],"introduction":"AT THE LAST SUPPER JESUS WASHES THE DISCIPLES' FEET--THE DISCOURSE ARISING THEREUPON. (John 13:1-20)\n\nwhen Jesus knew that his hour was come that he should depart out of this world unto the Father--On these beautiful euphemisms, see on Luk 9:31; Luk 9:51. \n\nhaving loved his own which were in the world, he loved them unto the end--The meaning is, that on the very edge of His last sufferings, when it might have been supposed that He would be absorbed in His own awful prospects, He was so far from forgetting \"His own,\" who were to be left struggling \"in the world\" after He had \"departed out of it to the Father\" (Joh 17:11), that in His care for them He seemed scarce to think of Himself save in connection with them: \"Herein is love,\" not only \"enduring to the end,\" but most affectingly manifested when, judging by a human standard, least to be expected.\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/JHN/13.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JHN","chapter":13},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/JHN/14.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JHN","chapter":14},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/JHN/12.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JHN","chapter":12},"numberOfVerses":32}