The Expositor's Bible: The Gospel of St John, Vol. II. Dods Marcus

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СКАЧАТЬ of his own pain, and turning the attention of those around him away from him to themselves, and making arrangements, not for his own relief, but for the future comfort of others. This which has often dimmed with tears the eyes of the bystanders struck John when he saw his Master ministering to the wants of His disciples, although He knew that His own hour had come.

      Another side-light which serves to bring out the full significance of this action is Jesus’ consciousness of His own dignity. “Jesus, knowing that the Father had given all things into His hands, and that He came forth from God, and goeth unto God,” riseth from supper, and took a towel and girded Himself. It was not in forgetfulness of His Divine origin, but in full consciousness of it, He discharged this menial function. As He had divested Himself of the “form of God” at the first, stripping Himself of the outward glory attendant on recognised Divinity, and had taken upon Him the form of a servant, so now He “laid aside His garments and girded Himself,” assuming the guise of a household slave. For a fisherman to pour water over a fisherman’s feet was no great condescension; but that He, in whose hands are all human affairs and whose nearest relation is the Father, should thus condescend is of unparalleled significance. It is this kind of action that is suitable to One whose consciousness is Divine. Not only does the dignity of Jesus vastly augment the beauty of the action, but it sheds new light on the Divine character.

      Still another circumstance which seemed to John to accentuate the grace of the foot-washing was this – that Judas was among the guests, and that “the devil had now put into the heart of Judas Iscariot, Simon’s son, to betray him.” The idea had at last formed itself in Judas’ mind that the best use he could make of Jesus was to sell Him to His enemies. His hopes of gain in the Messianic kingdom were finally blighted, but he might still make something out of Jesus and save himself from all implication in a movement frowned upon by the authorities. He clearly apprehended that all hopes of a temporal kingdom were gone. He had probably not strength of mind enough to say candidly that he had joined the company of disciples on a false understanding, and meant now quietly to return to his trading at Kerioth. If he could break up the whole movement, he would be justified in his dissatisfaction, and would also be held to be a useful servant of the nation. So he turns traitor. And John does not whitewash him, but plainly brands him as a traitor. Now, much may be forgiven a man; but treachery – what is to be done with it; with the man who uses the knowledge only a friend can have, to betray you to your enemies? Suppose Jesus had unmasked him to Peter and the rest, would he ever have left that room alive? Instead of unmasking him, Jesus makes no difference between him and the others, kneels by his couch, takes his feet in His hands, washes and gently dries them. However difficult it is to understand why Jesus chose Judas at the first, there can be no question that throughout His acquaintance with him He had done all that was possible to win him. The kind of treatment Judas had received throughout may be inferred from the treatment he received now. Jesus knew him to be a man of a low type and impenitent; He knew him to be at that very time out of harmony with the little company, false, plotting, meaning to save himself by bringing ruin on the rest. Yet Jesus will not denounce him to the others. His sole weapon is love. Conquests which He cannot achieve with this He will not achieve at all. In the person of Judas the utmost of malignity the world can show is present to Him, and He meets it with kindness. Well may Astié exclaim: “Jesus at the feet of the traitor – what a picture! what lessons for us!”

      Shame and astonishment shut the mouths of the disciples, and not a sound broke the stillness of the room but the tinkle and plash of the water in the basin as Jesus went from couch to couch. But the silence was broken when He came to Peter. The deep reverence which the disciples had contracted for Jesus betrays itself in Peter’s inability to suffer Him to touch his feet. Peter could not endure that the places of master and servant should thus be reversed. He feels that shrinking and revulsion which we feel when a delicate person or one much above us in station proceeds to do some service from which we ourselves would shrink as beneath us. That Peter should have drawn up his feet, started up on the couch, and exclaimed, “Lord, do you actually propose to wash my feet!” is to his credit, and just what we should have expected of a man who never lacked generous impulses. Our Lord therefore assures him that his scruples will be removed, and that what he could not understand would be shortly explained to him. He treats Peter’s scruples very much as He treated the Baptist’s when John hesitated about baptizing Him. Let Me, says Jesus, do it now, and I will explain My reason when I have finished the washing of you all. But this does not satisfy Peter. Out he comes with one of his blunt and hasty speeches: “Lord, Thou shalt never wash my feet!” He knew better than Jesus, that is to say, what should be done. Jesus was mistaken in supposing that any explanation could be given of it. Hasty, self-confident, knowing better than anybody else, Peter once again ran himself into grave fault. The first requirement in a disciple is entire self-surrender. The others had meekly allowed Jesus to wash their feet, cut to the heart with shame as they were, and scarcely able to let their feet lie in His hands; but Peter must show himself of a different mind. His first refusal was readily forgiven as a generous impulse; the second is an obstinate, proud, self-righteous utterance, and was forthwith met by the swift rebuke of Jesus: “If I wash thee not, thou hast no part with Me.”

      Superficially, these words might have been understood as intimating to Peter that, if he wished to partake of the feast prepared, he must allow Jesus to wash his feet. Unless he was prepared to leave the room and reckon himself an outcast from that company, he must submit to the feet-washing which his friends and fellow-guests had submitted to. There was that in the tone of our Lord which awakened Peter to see how great and painful a rupture this would be. He almost hears in the words a sentence of expulsion pronounced on himself; and as rapidly as he had withdrawn from the touch of Christ, so rapidly does he now run to the opposite extreme and offer his whole body to be washed – “not my feet only, but my hands and my head.” If this washing means that we are Thy friends and partners, let me be all washed, for every bit of me is Thine. Here again Peter was swayed by blind impulse, and here again he erred. If he could only have been quiet! If he could only have held his tongue! If only he could have allowed his Lord to manage without his interference and suggestion at every point! But this was precisely what Peter had as yet not learned to do. In after-years he was to learn meekness; he was to learn to submit while others bound him and carried him whither they would; but as yet that was impossible to him. His Lord’s plan is never good enough for him; Jesus is never exactly right. What He proposes must always be eked out by Peter’s superior wisdom. What gusts of shame must have stormed through Peter’s soul when he looked back on this scene! Yet it concerns us rather to admire than to condemn Peter’s fervour. How welcome to our Lord as He passed from the cold and treacherous heart of Judas must this burst of enthusiastic devotion have been! “Lord, if washing be any symbol of my being Thine, wash hands and head as well as feet.”

      Jesus throws a new light upon His action in His reply: “He that is washed, needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.” The words would have more readily disclosed Christ’s meaning had they been literally rendered: He that has bathed needeth not save to wash his feet. The daily use of the bath rendered it needless to wash more than the feet, which were soiled with walking from the bath to the supper-chamber. But that Christ had in view as He washed the disciples’ feet something more than the mere bodily cleansing and comfort is plain from His remark that they were not all clean. All had enjoyed the feet-washing, but all were not clean. The feet of Judas were as clean as the feet of John or Peter, but his heart was foul. And what Christ intended when He girt Himself with the towel and took up the pitcher was not merely to wash the soil from their feet, but to wash from their hearts the hard and proud feelings which were so uncongenial to that night of communion and so threatening to His cause. Far more needful to their happiness at the feast than the comfort of cool and clean feet was their restored affection and esteem for one another, and that humility that takes the lowest place. Jesus could very well have eaten with men who were unwashed; but He could not eat with men hating one another, glaring fiercely across the table, declining to answer or to pass what they were asked for, showing in every way malice and bitterness of spirit. He knew that at bottom they were good men; He knew that with one exception they loved Him and one another; He knew that as a whole they were clean, and that this vicious temper in which they at present entered the room was СКАЧАТЬ