Barnes' New Testament Notes

Notes on the New Testament Explanatory and Practical
Part 34

By Albert Barnes

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 1

Verse 1. The feast of the passover. See Barnes "Mt 26:2, See Barnes "Mt 26:17".

His hour was come. The hour appointed in the purpose of God for him to die, Joh 12:27. Having loved his own. Having given to them decisive and constant proofs of his love. This was done by his calling them to follow him; by patiently teaching them; by bearing with their errors and weaknesses; and by making them the heralds of his truth and the heirs of eternal life.

He loved them unto the end. That is, he continued the proofs of his love until he was taken away from them by death. Instances of that love John proceeds immediately to record in his washing their feet and in the institution of the Supper. We may remark that Jesus is the same yesterday, today, and for ever. He does not change; he always loves the same traits of character; nor does he withdraw his love from the soul. If his people walk in darkness and wander from him, the fault is theirs, not his. His is the character of a friend that never leaves or forsakes us; a friend that sticketh closer than a brother. Ps 37:28: "The Lord forsaketh not his saints." Isa 49:14-17; Pr 18:24.

{a} "Now before the feast" Mt 26:2

{b} "his hour was come" Joh 17:1,11

{c} "having loved his own" Jer 31:3; Eph 5:2; 1 Jo 4:12; Re 1:5

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 2

Verse 2. Supper being ended. This translation expresses too much. The original means while they were at supper; and that this is the meaning is clear from the fact that we find them still eating after this. The Arabic and Persic translations give it this meaning. The Latin Vulgate renders it like the English.

The devil. The leader or prince of evil spirits.

Having now put it into the heart. Literally, having cast it into the heart. Comp. Eph 6:16: "The fiery darts of the wicked." See Ac 5:3; Lu 22:3. The meaning of this passage is that Satan inclined the mind of Judas to do this, or he tempted him to betray his Master. We know not precisely how this was done, but we know that it was by means of his avarice. Satan could tempt no one unless there was some inclination of the mind, some natural or depraved propensity that he could make use of. He presents objects in alluring forms fitted to that propensity, and under the influence of a strong or a corrupt inclination the soul yields to sin. In the case of Judas it was the love of money; and it was necessary to present to him only the possibility of obtaining money, and it found him ready for any crime.

{d} "the devil" Lu 22:3,53; Joh 6:70

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 3

Verse 3. Jesus knowing, &c. With the full understanding of his dignity and elevation of character, he yet condescended to wash their feet. The evangelist introduces his washing their feet by saying that he was fully conscious of his elevation above them, as being intrusted with all things, and this made his humiliation the more striking and remarkable. Had he been a mere human teacher or a prophet, it would have been remarkable; but when we remember the dignity of his nature, it shows how low he would stoop to teach and save his people.

Had given all things, &c. See Barnes "Mt 28:18".

Was come from God. See Barnes "Joh 8:42".

Went to God. Was about to return to heaven. See Joh 6:61,62.

{e} "knowing that the Father" Mt 28:18; He 2:8

{f} "he was come from God" Joh 17:11

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 4

Verse 4. He riseth from supper. Evidently while they were eating. See Joh 13:2.

Laid aside his garments. His outer garment. See Barnes "Mt 5:40".

This was his mantle or robe, which is said to have been without seam. It was customary to lay this aside when they worked or ran, or in the heat of summer.

Took a towel and girded himself. This was the manner of a servant or slave. See Barnes "Lu 17:8"

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 5

Verse 5. Began to wash, &c. It was uniformly the office of a servant to wash the feet of guests, 1 Sa 25:41. It became a matter of necessity where they travelled without shoes, and where they reclined on couches at meals. It should be remembered here that the disciples were not sitting at the table, as we do, but were lying with their feet extended from the table, so that Jesus could easily have access to them. See Barnes "Mt 23:6".

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 6

Verse 6. Dost thou wash my feet? Every word here is emphatic. Dost thou— the Son of God, the Messiah—perform the humble office of a servant—toward me, a sinner? This was an expression of Peter's humility, of his reverence for Jesus, and also a refusal to allow him to do it. It is possible, though not certain from the text, that he came to Simon Peter first.

{1} "Peter", or "he"

{g} "dost thou wash my feet" Mt 3:14

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 7

Verse 7. Thou knowest not now. Though he saw the action of Jesus, yet he did not fully understand the design of it. It was a symbolical action, inculcating a lesson of humility, and intended to teach it to them in such a manner that it would be impossible for them ever to forget it. Had he simply commanded them to be humble, it would have been far less forcible and impressive than when they saw him actually performing the office of a servant.

Shalt know hereafter. Jesus at that time partially explained it (Joh 13:14,15); but he was teaching them by this expressive act a lesson which they would continue to learn all their lives. Every day they would see more and more the necessity of humility and of kindness to each other, and would see that they were the servants of Christ and of the church, and ought not to aspire to honours and offices, but to be willing to perform the humblest service to benefit the world. And we may remark here that God often does things which we do not fully understand now, but which we may hereafter. He often afflicts us; he disappoints us; he frustrates our plans. Why it is we do not know now, but we yet shall learn that it was for our good, and designed to teach us some important lesson of humility and piety. So he will, in heaven, scatter all doubts, remove all difficulties, and show us the reason of the whole of his mysterious dealings in his leading us in the way to our future rest. We ought also, in view of this, to submit ourselves to him; to hush every murmur, and to believe that he does all things well. It is one evidence of piety when we are willing to receive affliction at the hand of God, the reason of which we cannot see, content with the belief that we may see it hereafter; or, even if we never do, still having so much confidence in God as to believe that WHAT HE DOES IS RIGHT.

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 8

Verse 8. Thou shalt never wash my feet. This was a decided and firm expression of his reverence for his Mater, and yet it was improper. Jesus had just declared that it had a meaning, and that he ought to submit to it. We should yield to all the plain and positive requirements of God, even if we cannot now see how obedience would promote his glory.

If I wash thee not. This had immediate reference to the act of washing his feet; and it denotes that if Peter had not so much confidence in him as to believe that an act which he performed was proper, though he could not see its propriety—if he was not willing to submit his will to that of Christ and implicitly obey him, he had no evidence of piety. As Christ, however, was accustomed to pass from temporal and sensible objects to those which were spiritual, and to draw instruction from whatever was before him, some have supposed that he here took occasion to state to Peter that if his soul was not made pure by him he could not be his follower. Washing is often thus put as an emblem of moral purification, 1 Co 6:11; Tit 3:5, 6.

This is the meaning, also, of baptism. If this was the sense in which Jesus used these words, it denotes that unless Christ should purify Peter, he could have no evidence that he was his disciple. "Unless by my doctrine and spirit I shall purify you, and remove your pride (Mt 26:33), your want of constant watchfulness (Mt 26:40), your anger (Mt 26:51), your timidity and fear (Mt 26:70,74), you can have no part in me" (Grotius).

Hast no part with me. Nothing in common with me. No evidence of possessing my spirit, of being interested in my work, and no participation in my glory:

{h} "If I wash thee not" 1 Co 6:11; Eph 5:26; Tit 3:5

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 9

Verse 9. Not my feet only, &c. Peter, with characteristic readiness and ardour, saw now that everything depended on this. His whole salvation, the entire question of his attachment to his Master, was involved. If to refuse to have his feet washed was to be regarded as evidence that he had no part with Jesus, he was not only willing, but desirous that it should be done; not only anxious that his feet should be cleansed, but his hands and his head—that is, that he should be cleansed entirely, thoroughly. Perhaps he saw the spiritual meaning of the Saviour, and expressed his ardent wish that his whole soul might be made pure by the work of Christ. A true Christian is desirous of being cleansed from all sin. He has no reserve. He wishes not merely that one evil propensity should be removed, but all; that every thought should be brought into captivity to the obedience of Christ (2 Co 10:5); and that his whole body, soul, and spirit

should be sanctified wholly and be preserved blameless unto the coming of the Lord Jesus Christ, 1 Th 5:23. His intellect, his will, his affections, his fancy, memory, judgment, he desires should be all brought under the influence of the gospel, and every power of the body and mind be consecrated unto God.

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 10

Verse 10. He that is washed. This is a difficult passage, and interpreters have been divided about its meaning. Some have supposed that it was customary to bathe before eating the paschal supper, and that the apostles did it; Jesus having said, "he that hath bathed his body is clean except in regard to his feet—to the dirt contracted in returning from the bath, and that there was need only that the feet should be washed in order to prepare them properly to receive the supper." They suppose, also, that the lesson which Jesus meant to teach was that they were really pure (Joh 15:3); that they were qualified to partake of the ordinances of religion, and needed only to be purified from occasional blemishes and impurities (Grotius). Others say that there is not evidence that the Jews bathed before partaking of the paschal supper, but that reference is made to the custom of washing their hands and their face. It is known that this was practised. See Barnes "Mt 15:2".

See Barnes "Mr 7:3".

See Barnes "Mr 7:4".

Peter had requested him to wash his hands and his head. Jesus told him that as that had been done, it was unnecessary to repeat it; but to wash the feet was an act of hospitality, the office of a servant, and that all that was needed now was for him to show this condescension and humility. Probably reference is had here to internal purity, as Jesus was fond of drawing illustrations from every quarter to teach them spiritual doctrine; as if he had said, "You are clean by my word and ministry Joh 15:3; you are my followers, and are prepared for the scene before you. But one thing remains. And as, when we come to this rite, having washed, there remains no need of washing except to wash the feet, so there is now nothing remaining but for me to show you an example that you will always remember, and that shall complete my public instructions to you."

Is clean. This word may apply to the body or the soul.

Every whit. Altogether, wholly.

Ye are clean. Here the word has doubtless reference to the mind and heart.

But not all. You are not all my true followers, and fitted for the ordinance before us.

He that eateth bread with me. To eat with one was a proof of friendship. See 2 Sa 9:11; Mt 9:11; Ge 43:32.

This means that Judas had been admitted to all the privileges of friendship, and had partaken of the usual evidences of affection. It was this which greatly aggravated his offence. It was base ingratitude as well as murder.

Hath lifted up his heel. Suidas says that this figure is taken from those who are running in a race, when one attempts to trip the other up and make him fall. It was a base and ungrateful return for kindness to which the Lord Jesus referred, and it means that he who had been admitted to the intimacies of friendship had ungratefully and maliciously injured him. Some suppose the expression means to lay snares for one; others, to kick or injure a man after he is cast down (Calvin on Ps 41:9). It is clear that it denotes great injury, and injury aggravated by the fact of professed friendship. It was not merely the common people, the open enemies, the Jewish nation that did it, but one who had received all the usual proofs of kindness. It was this which greatly aggravated our Saviour's sufferings.

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 19

Verse 19. Now I tell you before it come, &c. They would see by that that he had a knowledge of the heart and the power of foretelling future events, and must therefore have been sent by God. This does not imply that they had no faith before this, but that their faith would be increased and strengthened by it.

{2} "Now", or "From henceforth"

{o} "I tell you" Joh 14:29; 16:4

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 20

Verse 20. He that receiveth, &c. This sentiment is found in the instructions which Jesus gave to his disciples in Mt 10:40. Why he repeats it at this time cannot now be known. It is certain that it is not closely connected with the subject of his conversation. Perhaps, however, it was to show how intimately united he, his Father, his apostles, and all who received them were. They who received them received him, and they who received him received God. So he who betrayed him, betrayed, for the same reason, God. Hence Judas, who was about to betray him, was also about to betray the cause of religion in the world, and to betray God and his cause. Everything pertaining to religion is connected together. A man cannot do dishonour to one of the institutions of religion without injuring all; he cannot dishonour its ministers or the Saviour without dishonouring God. And this shows that one prominent ground of the Saviour's solicitude was that his Father might be honoured, and one source of his deep grief at the treason of Judas was that it would bring injury upon the whole cause of religion in the world.

{p} "He that receiveth" Mt 10:40

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 21

Verse 21. Trouble in spirit. See Joh 12:27. The reason of his trouble here was that Judas, a professed friend, was about to betray him. He doubtless foresaw the deep and dreadful sorrows of his approaching death, and was also deeply affected with the ingratitude and wickedness of a professed friend. Jesus was man as well as God, and he felt like other men. His human nature shrank from suffering, and his tender sensibilities were affected not less deeply than would be those of other men by baseness and treason.

Testified. He bore witness to the truth; openly declared what he had before intimated — that one of them would betray him.

{q} "When Jesus had thus said" Mt 26:21; Mr 14:18; Lu 22:21

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 22

Verse 22. Doubting of whom, &c. The word translated doubting denotes that kind of anxiety which a man feels when he is in perplexity, and knows not what to say or do. We should say they were at a loss. See Barnes "Mt 26:22".

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 23

Verse 23. Leaning on Jesus' bosom. This does not mean that he was at that time actually lying on his bosom, but that he occupied a situation next to him at the table, so that his head naturally fell back on his bosom when he spoke to him. See Barnes "Mt 23:6".

Whom Jesus loved. This was doubtless John himself. The evangelists are not accustomed to mention their own names when any mark of favour or any good deed is recorded. They did not seek publicity or notoriety. In this case the appellation is more tender and honourable than any mere name. John was admitted to peculiar friendship, perhaps, because the natural disposition of our Saviour was more nearly like the amiableness and mildness of John than any of the other disciples (Robert Hall). The highest honour that can be conferred on any man is to say that Jesus loved him. Yet this is an honour which all may possess, but which none can inherit without his spirit and without loving him. It is an honour which cannot be won by wealth or learning, by beauty or accomplishments, by rank or earthly honours, but only by the possession of a meek and quiet spirit, which is in the sight of God of great price, 1 Pe 3:4; comp. Re 8:9.

{r} "one of his disciples" Joh 20:2; 21:7,20

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 24

Verse 24. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 25

Verse 25. He then lying on Jesus' breast. This a different word from the one rendered Joh 13:23 leaning. It means falling back or laid his head back on the bosom of Jesus, so that he could speak to him privately without being heard by the others.

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 26

Verse 26. Jesus answered. That is, he answered John. It does not appear that either Judas or the other apostles heard him.

Shall give a sop. The word translated sop means a morsel, a piece of bread, or anything else eaten—as much as we are accustomed to take at a mouthful. Jesus was about to dip it in the sauce which was used at the Passover. The word dip, in the original, is that from which is derived the word baptize. It means here that Jesus would dip it into the sauce as we do a piece of bread. It is probable that it was not an unusual thing for the master of a feast to help others in this way, as it does not appear to have attracted the attention of the others as at all remarkable. It was an indication to John who the betrayer was, and a hint which Judas also probably understood.

{3} "sop" or, "morsel"

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 27

Verse 27. After the sop. After he had taken and probably eaten it. By this Judas saw that Jesus knew his design, and that he could not conceal his plan. He saw, also, that the other disciples would be acquainted with it; and, aroused by sudden anger, or with the apprehension that he should lose his reward, or that Jesus might escape, he resolved on executing his plan at once.

Satan entered into him. The devil had before this put it into his heart to betray Jesus (Joh 13:2), but he now excited him to a more decided purpose. See Lu 22:3; Ac 5:3. "Why hath Satan filled thine heart," &c.

What thou doest, do quickly. This showed to Judas that Jesus was acquainted with his design. He did not command him to betray him, but he left him to his own purpose. He had used means enough to reclaim him and lead him to a holy life, and now he brought him to a decision. He gave him to understand that he was acquainted with his plan, and submitted it to the conscience of Judas to do quickly what he would do. If he relented, he called on him to do it at once. If he could still pursue his wicked plan, could go forward when he was conscious that the Saviour knew his design, he was to do it at once. God adopts all means to bring men to a decision. He calls upon them to act decisively, firmly, immediately. He does not allow them the privilege to deliberate about wicked deeds, but calls on them to act at once, and to show whether they will obey or disobey him; whether they will serve him, or whether they will betray his cause. He knows all their plans, as Jesus did that of Judas, and he calls on men to act under the full conviction that he knows all their soul. Sin thus is a vast evil. When men can sin knowing that God sees it all, it shows that the heart is fully set in them to do evil, and that there is nothing that will restrain them.

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 28

Verses 28,29. No man at the table knew. This shows that Jesus had signified to John only who it was that should betray him.

The bag. The travelling-bag in which they put their common property. See Barnes "Joh 12:6".

Have need of against the feast. The feast continued seven days, and they supposed that Jesus had directed him to make preparation for their wants on those days.

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 29

Verse 29. No Barnes text on this verse.

{t} "Judas" Joh 12:6

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 30

Verse 30. If was night. It was in the evening, or early part of the night. What is recorded in the following chapters took place in the same night.

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 31

Verse 31. Now is the Son of man glorified. The last deed is done that was necessary to secure the death of the Son of man, the glory that shall result to him from that death, the wonderful success of the gospel, the exaltation of the Messiah, and the public and striking attestation of God to him in the view of the universe. See Barnes "Joh 12:32".

{u} "Now is the Son" Joh 12:23; 17:1-6

{v} "God is glorified in him" Joh 14:13; 1 Pe 4:11

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 32

Verse 32. If God be glorified in him. If God be honoured by him. If the life and death of the Messiah be such as to lead to the honour of God, such as shall manifest its perfections, and show his goodness, truth, and justice, then he will show that he thus approves his work.

God shall also glorify him. He will honour the Messiah. He will not suffer him to go without a proper attestation of his acceptance, and of the honour that God puts on him. Jesus here confidently anticipated that the Father would show that he was pleased with what he had done. He did it in the miracles that attended his death, in his resurrection, ascension, exaltation, and in the success of the gospel. We may remark that God will always, in the proper time and way, manifest his approbation of those who live so as to promote the honour of his name.

In himself Or by himself; by a direct and public expression of his approbation. Not by the ministry of angels or by any other subordinate attestation, but by an expression that shall be direct from him. This was done by his direct interposition in his resurrection and ascension to heaven.

Shall straightway. Immediately, or without delay. This refers to the fact that the time when God would put this honour on him was at hand. His death, resurrection, and ascension were near.

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 33

Verse 33. Little children. An expression of great tenderness, denoting his deep interest in their welfare. As he was about to leave them, he endeavours to mitigate their grief by the most tender expressions of attachment, showing that he felt for them the deep interest in their welfare which a parent feels for his children. The word children is often given to Christians as implying—

1st. That God is their Father, and that they sustain toward him that endearing relation, Ro 8:14,15.

2nd. As denoting their need of teaching and guidance, as children need the aid and counsel of a father. See the corresponding term babes used in 1 Co 3:1; 1 Pe 2:2

3rd. It is used, as it is here, as an expression of tenderness and affection. See Ga 4:19; 1 Jo 2:1,12,28; 3:7,18; 4:4; 5:21.

Yet a little while I am with you. He did not conceal the fact that he was soon to leave them. There is something exceedingly tender in this address. It shows that he loved them to the end; that as their friend and guide, as a man, he felt deeply at the thoughts of parting from them, and leaving them to a cold and unfeeling world. A parting scene at death is always one of tenderness; and it is well when, like this, there is the presence of the Saviour to break the agony of the parting pang, and to console us with the words of his grace.

As I said unto the Jews. See Joh 7:34.

So now I say to you. That is, they could not follow him then, Joh 13:36; 14:2. He was about to die and return to God, and for a time they must be willing to be separated from him. But he consoled them (Joh 13:36) with the assurance that the separation would be only temporary, and that they should afterward follow him.

{w} "as I said unto the Jews" Joh 7:34; 8:21

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 34

Verse 34. A new commandment. This command he gave them as he was about to leave them, to be a badge of discipleship, by which they might be known as his friends and followers, and by which they might be distinguished from all others. It is called new, not because there was no command before which required men to love their fellow-men, for one great precept of the law was that they should love their neighbour as themselves (Le 19:18); but it was new because it had never before been made that by which any class or body of men had been known and distinguished. The Jew was known by his external rites, by his peculiarity of dress, &c.; the philosopher by some other mark of distinction; the military man by another, &c. In none of these cases had love for each other been the distinguishing and peculiar badge by which they were known. But in the case of Christians they were not to be known by distinctions of wealth, or learning, or fame; they were not to aspire to earthly honours; they were not to adopt any peculiar style of dress or badge, but they were to be distinguished by tender and constant attachment to each other. This was to surmount all distinction of country, of colour, of rank, of office, of sect. Here they were to feel that they were on a level, that they had common wants, were redeemed by the same sacred blood, and were going to the same heaven. They were to befriend each other in trials; be careful of each other's feelings and reputation; deny themselves to promote each other's welfare. See 1 Jo 3:23; 1 Th 4:9; 1 Pe 1:22; 2 Th 1:3; Ga 6:2; 2 Pe 1:7. In all these places the command of Jesus is repeated or referred to, and it shows that the first disciples considered this indeed as the peculiar law of Christ. This command or law was, moreover, new in regard to the extent to which this love was to be carried; for he immediately adds, "As I have loved you, that ye also love one another." His love for them was strong, continued, unremitting, and he was now about to show his love for them in death. Joh 15:13, "Greater love hath no man than this, that a man lay down his life for his friends." So in 1 Jo 3:16 it is said that "we ought also to lay down our lives for the brethren." This was a new expression of love; and it showed the strength of attachment which we ought to have for Christians, and how ready we should be to endure hardships, to encounter dangers, and to practise self-denial, to benefit those for whom the Son of God laid down his life.

{x} "new commandment" Le 19:18; Joh 15:12,17; Eph 5:2; 1 Th 4:9 Jas 2:8; 1 Pe 1:22; 1 Jo 2:7,8; 3:11,23; 4:20,21

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 35

Verse 35. By this shall all men, &c. That is, your love for each other shall be so decisive evidence that you are like the Saviour, that all men shall see and know it. It shall be the thing by which you shall be known among all men. You shall not be known by peculiar rites or habits; not by a peculiar form of dress or manner of speech; not by peculiar austerities and unusual customs, like the Pharisees, the Essenes, or the scribes, but by deep, genuine, and tender affection. And it is well known it was this which eminently distinguished the first Christians, and was the subject of remark by the surrounding pagans. "See," said the heathen, "see how they love one another! They are ready to lay down their lives for each other." Alas! how changed is the spirit of the Christian world since then! Perhaps, of all the commands of Jesus, the observance of this is that which is least apparent to a surrounding world. It is not so much that they are divided into different sects, for this may be consistent with love for each other; but it is the want of deep-felt, genuine love toward Christians even of our own denomination; the absence of genuine self-denial; the pride of rank and wealth; and the fact that professed Christians are often known by anything else rather than by true attachment to those who bear the same Christian name and image. The true Christian loves religion wherever it is found—equally in a prince or in a slave, in the mansion of wealth or in the cottage of poverty, on the throne or in the hut of want. He overlooks the distinction of sect, of colour, and of nations; and wherever he finds a man who bears the Christian name and manifests the Christian spirit, he loves him. And this, more and more as the millennium draws near, will be the peculiar badge of the professed children of God. Christians will love their own denominations less than they love the spirit and temper of the Christian, wherever it may be found.

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 36

Verse 36. No Barnes text on this verse.

{y} "but thou shalt follow me" Joh 21:18; 2 Pe 1:14

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 37

Verse 37. No Barnes text on this verse.

{z} "I will lay down my life" Mt 26:33; Mr 14:29; Lu 22:33

THE GOSPEL ACCORDING TO JOHN - Chapter 13 - Verse 38

Verse 38. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 1

Verse 1. Let not your heart be troubled. The disciples had been greatly distressed at what Jesus had said about leaving them. Comp. Joh 16:6,22. Perhaps they had indicated their distress to him in some manner by their countenance or their expressions, and he proceeds now to administer to them such consolations as their circumstances made proper. The discourse in this chapter was delivered, doubtless, while they were sitting at the table partaking of the Supper (Joh 16:33); that in the two following chapters, and the prayer in the 17th chapter, were while they were on their way to the Mount of Olives. There is nowhere to be found a discourse so beautiful, so tender, so full of weighty thoughts, and so adapted to produce comfort, as that which occurs in these three chapters of John. It is the consolatory part of our religion, where Christ brings to bear on the mind full of anxiety, and perplexity, and care, the tender and inimitably beautiful truths of his gospel—truths fitted to allay every fear, silence every murmur, and give every needed consolation to the soul. In the case of the disciples there was much to trouble them. They were about to part with their beloved, tender friend. They were to be left alone to meet persecutions and trials. They were without wealth, without friends, without honours. And it is not improbable that they felt that his death would demolish all their schemes, for they had not yet fully learned the doctrine that the Messiah must suffer and die, Lu 24:21.

Ye believe in God. This may be read either in the indicative mood or the imperative. Probably it should be read in the imperative—"Believe on God, and believe on me." If there were no other reason for it, this is sufficient, that there was no more evidence that they did believe in God than that they believed in Jesus. All the ancient versions except the Latin read it thus. The Saviour told them that their consolation was to be found at this time in confidence in God and in him; and he intimated what he had so often told them and the Jews, that there was an indissoluble union between him and the Father. This union he takes occasion to explain to them more fully, Joh 13:7-12.

Believe in. Put confidence in, rely on for support and consolation.

{a} "Let not" Isa 43:1,2; 14:27; 2 Th 2:2

{b} "believe also" Isa 12:2,3; Eph 1:12,13; 1 Pe 1:21

THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 2

Verses 2,3. In my Father's house. Most interpreters understand this of heaven, as the peculiar dwelling-place or palace of God; but it may include the universe, as the abode of the omnipresent God.

Are many mansions. The word rendered mansions means either the act of dwelling in any place (Joh 14:23), "we will make our abode with him"), or it means the place where one dwells. It is taken from the verb to remain, and signifies the place where one dwells or remains. It is applied by the Greek writers to the tents or temporary habitations which soldiers pitch in their marches. It denotes a dwelling of less permanency than the word house. It is commonly understood as affirming that in heaven there is ample room to receive all who will come; that therefore the disciples might be sure that they would not be excluded. Some have understood it as affirming that there will be different grades in the joys of heaven; that some of the mansions of the saints will be nearer to God than others, agreeably to 1 Co 15:40,41. But perhaps this passage may have a meaning which has not occurred to interpreters. Jesus was consoling his disciples, who were affected with grief at the idea of his separation. To comfort them he addresses them in this language:

The universe is the dwelling-place of my Father. All is his house. Whether on earth or in heaven, we are still in his habitation. In that vast abode of God there are many mansions. The earth is one of them, heaven is another. Whether here or there, we are still in the house, in one of the mansions of our Father, in one of the apartments of his vast abode. This we ought continually to feel, and to rejoice that we are permitted to occupy any part of his dwelling-place. Nor does it differ much whether we are in this mansion or another. It should not be a matter of grief when we are called to pass from one part of this vast habitation of God to another. I am indeed about to leave you, but I am going only to another part of the vast dwelling-place of God. I shall still be in the same universal habitation with you; still in the house of the same God; and am going for an important purpose—to fit up another abode for your eternal dwelling.

If this be the meaning, then there is in the discourse true consolation. We see that the death of a Christian is not to be dreaded, nor is it an event over which we should immoderately weep. It is but removing from one apartment of God's universal dwelling—place to another—one where we shall still be in his house, and still feel the same interest in all that pertains to his kingdom. And especially the removal of the Saviour from the earth was an event over which Christians should rejoice, for he is still in the house of God, and still preparing mansions of rest for his people.

If it were not so, &c.

"I have concealed from you no truth. You have been cherishing this hope of a future abode with God. Had it been ill founded I would have told you plainly, as I have told you other things. Had any of you been deceived, as Judas was, I would have made it known to you, as I did to him."

I go to prepare a place for you. By his going is meant his death and ascent to heaven. The figure here is taken from one who is on a journey, who goes before his companions to provide a place to lodge in, and to make the necessary preparations for their entertainment. It evidently means that he, by the work he was yet to perform in heaven, would secure their admission there, and obtain for them the blessings of eternal life. That work would consist mainly in his intercession, Heb 10:12-13,19-22; 7:25-27; 4:14-16.

That where I am. This language could be used by no one who was not then in the place of which he was speaking, and it is just such language as one would naturally use who was both God and man —in reference to his human nature, speaking of his going to his Father; and in reference to his divine nature, speaking as if he was then with God.

Ye may be also. This was language eminently fitted to comfort them. Though about to leave them, yet he would not always be absent. He would come again at the day of judgment and gather all his friends to himself, and they should be ever with him, He 9:28. So shall all Christians be with him. And so, when we part with a beloved Christian friend by death, we may feel assured that the separation will not be eternal. We shall meet again, and dwell in a place where there shall be no more separation and no more tears.

{c} "I go" He 6:20; 9:8,24; Re 21:2

{d} "prepare a place for you" He 9:28

{e} "where I am" Joh 12:26; 17:24; 1 Th 4:17

THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 3

Verse 3. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 4

Verse 4. Whither I go ye know. He had so often told them that he was to die, and rise, and ascend to heaven, that they could not but understand it, Mt 16:21; Lu 9:22; 18:31,32.

The way ye know. That is, the way that leads to the dwelling-place to which he was going. The way which they were to tread was to obey his precepts, imitate his example, and follow him, Joh 14:6.

THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 5

Verse 5. We know not whither thou goest. Though Jesus had so often told them of his approaching death and resurrection, yet it seems they did not understand him, nor did they fully comprehend him until after his resurrection. See Lu 24:21. They entertained the common notions of a temporal kingdom; they supposed still that he was to be an earthly prince and leader, and they did not comprehend the reason why he should die. Thomas confessed his ignorance, and the Saviour again patiently explained his meaning. All this shows the difficulty of believing when the mind is full of prejudice and of contrary opinions. Had Thomas laid aside his previous opinions—had he been willing to receive the truth as Jesus plainly spoke it, there would have been no difficulty. Faith would have been an easy and natural exercise of the mind. And so with the sinner. If he were willing to receive the plain and unequivocal doctrines of the Bible, there would be no difficulty; but his mind is full of opposite opinions and plans, occupied with errors and vanities, and these are the reasons, and the only reasons, why he is not a Christian. Yet who would say that, after the plain instructions of Jesus, Thomas might not have understood him? And who will dare to say that any sinner may not lay aside his prejudices and improper views, and receive the plain and simple teaching of the Bible?

THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 6

Verse 6. I am the way. See Isa 35:8. By this is meant, doubtless, that they and all others were to have access to God only by obeying the instructions, imitating the example, and depending on the merits of the Lord Jesus Christ. He was the leader in the road, the guide to the wandering, the teacher of the ignorant, and the example to all. See Joh 6:68: "Thou hast the words of eternal life;" 1 Pe 2:21. "Christ—suffered for us, leaving us an example that ye should follow his steps;" Heb 9:8,9.

The truth. The source of truth, or he who originates and communicates truth for the salvation of men. Truth is a representation of things as they are. The life, the purity, and the teaching of Jesus Christ was the most complete and perfect representation of the things of the eternal world that has been or can be presented to man. The ceremonies of the Jews were shadows; the life of Jesus was the truth. The opinions of men are fancy, but the doctrines of Jesus were nothing more than a representation of facts as they exist in the government of God. It is implied in this, also, that Jesus was the fountain of all truth; that by his inspiration the prophets spoke, and that by him all truth is communicated to men. See Barnes "Joh 1:17".

The life. See Joh 11:25, See Barnes "Joh 1:4".

No man cometh to the Father but by me. To come to the Father is to obtain his favour, to have access to his throne by prayer, and finally to enter his kingdom. No man can obtain any of these things except by the merits of the Lord Jesus Christ. By coming by him is meant coming in his name and depending on his merits. We are ignorant, and he alone can guide us. We are sinful, and it is only by his merits that we can be pardoned. We are blind, and he only can enlighten us. God has appointed him as the Mediator, and has ordained that all blessings shall descend to this world through him. Hence he has put the world under his control; has given the affairs of men into his hand, and has appointed him to dispense whatever may be necessary for our peace, pardon, and salvation, Ac 4:22; 5:31.

{f} "the way" Isa 35:8,9; Joh 10:9; Heb 10:19,20

{g} "the truth" Joh 1:17; 15:1

{h} "the life" Joh 1:4; 11:25

{i} "no man" Ac 4:12

THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 7

Verse 7. If ye had known me. By this Jesus does not intend to say that they were not truly his disciples, but that they had not a full and accurate knowledge of his character and designs. They still retained, to a large extent, the Jewish notions respecting a temporal Messiah, and did not fully understand that he was to die and be raised from the dead.

Ye should have known my Father also. You would have known the counsels and designs of my Father respecting my death and resurrection. If you had been divested of your Jewish prejudices about the Messiah, if you had understood that it was proper for me to die, you would also have understood the purposes and plans of God in my death; and, knowing that, you would have seen that it was wise and best. We see here that a correct knowledge of the character and work of Christ is the same as a correct knowledge of the counsels and plans of God; and we see, also, that the reasons why we have not such a knowledge are our previous prejudices and erroneous views.

From henceforth. From this time. From my death and resurrection you shall understand the plans and counsels of God.

Ye know him. You shall have just views of his plans and designs.

Have seen him. That is, they had seen Jesus Christ, his image, and the brightness of his glory (Heb 1:3), which was the same as having seen the Father, Joh 14:9.

THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 8

Verse 8. Lord, show us the Father. Philip here referred to some outward and visible manifestation of God. God had manifested himself in various ways to the prophets and saints of old, and Philip affirmed that if some such manifestation should be made to them they would be satisfied. It was right to desire evidence that Jesus was the Messiah, but such evidence had been afforded abundantly in the miracles and teaching of Jesus, and that should have sufficed them.

THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 9

Verse 9. So long time. For more than three years Jesus had been with them. He had raised the dead, cast out devils, healed the sick, done those things which no one could have done who had not come from God. In that time they had had full opportunity to learn his character and his mission from God. Nor was it needful, after so many proofs of his divine mission, that God should visibly manifest himself to them in order that they might be convinced that he came from him.

He that hath seen me. He that has seen my works, heard my doctrines, and understood my character. He that has given proper attention to the proofs that I have afforded that I came from God.

Hath seen the Father. The word Father in these passages seems to be used with reference to the divine nature, or to God represented as a Father, and not particularly to the distinction in the Trinity of Father and Son. The idea is that God, as God, or as a Father, had been manifested in the incarnation, the works, and the teachings of Christ, so that they who had seen and heard him might be said to have had a real view of God. When Jesus says, "hath seen the Father," this cannot refer to the essence or substance of God, for he is invisible, and in that respect no man has seen God at any time. All that is meant when it is said that God is seen, is that some manifestation of him has been made, or some such exhibition as that we may learn his character, his will, and his plans. In this case it cannot mean that he that had seen Jesus with the bodily eyes had in the same sense seen God; but he that had been a witness of his miracles and of his transfiguration—that had heard his doctrines and studied his character —had had full evidence of his divine mission, and of the will and purpose of the Father in sending him. The knowledge of the Son was itself, of course, the knowledge of the Father. There was such an intimate union in their nature and design that he who understood the one understood also the other. See Barnes "Mt 11:27"

See Barnes "Lu 10:22" See Barnes "Joh 1:18".

{k} "he that hath seen me" Col 1:15

THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 10

Verse 10. I am in the Father. See Barnes "Joh 10:38".

The words that I speak, &c. See Barnes "Joh 7:16"

See Barnes "Joh 7:17".

The Father that dwelleth in me. Literally, "The Father remaining in me." This denotes most intimate union, so that the works which Jesus did might be said to be done by the Father. It implies a more intimate union than can subsist between a mere man and God. Had Jesus been a mere man, like the prophets, he would have said, "The Father who sent or commissioned me doeth the works;" but here there is reference, doubtless, to that mysterious and peculiar union which subsists between the Father and the Son.

He doeth the works. The miracles which had been wrought by Jesus. The Father could be said to do them on account of the intimate union between him and the Son. See Joh 5:17,19,36; 10:30.

THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 11

Verse 11. Believe me, &c. Believe my declarations that I am in the Father, &c. There were two grounds on which they might believe; one was his own testimony, the other was his works.

Or else. If credit is not given to my words, let there be to my miracles.

For the very works' sake. On account of the works; or, be convinced by the miracles themselves. Either his own testimony was sufficient to convince them, or the many miracles which he had wrought in healing the sick, raising the dead, &c.

THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 12

Verse 12. He that believeth on me. This promise had doubtless peculiar reference to the apostles themselves. They were full of grief at his departure, and Jesus, in order to console them directed them to the great honour which was to be conferred on them, and to the assurance that God would not leave them, but would attend them in their ministry with the demonstrations of his mighty power. It cannot be understood of all his followers, for the circumstances of the promise do not require us to understand it thus, and it has not been a matter of fact that all Christians have possessed power to do greater works than the Lord Jesus. It is a general promise that greater works than he performed should be done by his followers, without specifying that all his followers would be instrumental in doing them.

The works that I do. The miracles of healing the sick, raising the dead, &c. This was done by the apostles in many instances. See Ac 5:15; 19:12; 13:11; 5:1-10.

Greater works than these shall he do. Interpreters have been at a loss in what way to understand this. The most probable meaning of the passage is the following: The word "greater" cannot refer to the miracles themselves, for the works of the apostles did not exceed those of Jesus in power. No higher exertion of power was put forth, or could be, than raising the dead. But, though not greater in themselves considered, yet they were greater in their effects. They made a deeper impression on mankind. They were attended with more extensive results. They were the means of the conversion of more sinners. The works of Jesus were confined to Judea. They were seen by few. The works of the apostles were witnessed by many nations, and the effect of their miracles and preaching was that thousands from among the Jews and Gentiles were converted to the Christian faith. The word greater here is used, therefore, not to denote the absolute exertion of power, but the effect which the miracles would have on mankind. The word "works" here probably denotes not merely miracles, but all things that the apostles did that made an impression on mankind, including their travels, their labours, their doctrine, &c.

Because I go unto my Father. He would there intercede for them, and especially by his going to the Father the Holy Spirit would be sent down to attend them in their ministry, Joh 14:26,28; 16:7-14.

See Mt 28:18. By his going to the Father is particularly denoted his exaltation to heaven, and his being placed as head over all things to his church, Eph 1:20-23; Php 2:9-11. By his being exalted there the Holy Spirit was given (Joh 16:7), and by his power thus put forth the Gentiles were brought to hear and obey the gospel.

{l} "He that believeth on me" Mt 21:21

THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 13

Verse 13. Whatsoever ye shall ask. This promise referred particularly to the apostles in their work of spreading the gospel; it is, however, true of all Christians, if what they ask is in faith, and according to the will of God, Jas 1:6; 1 Jo 5:14.

In my name. This is equivalent to saying on my account, or for my sake. If a man who has money in a bank authorizes us to draw it, we are said to do it in his name. If a son authorizes us to apply to his father for aid because we are his friends, we do it in the name of the son, and the favour will be bestowed on us from the regard which the parent has to his son, and through him to all his friends. So we are permitted to apply to God in the name of his Son Jesus Christ, because God is in him well pleased (Mt 3:17), and because we are the friends of his Son he answers our requests. Though we are undeserving, yet he loves us on account of his Son, and because he sees in us his image. No privilege is greater than that of approaching God in the name of his Son; no blessings of salvation can be conferred on any who do not come in his name.

That will I do. Being exalted, he will be possessed of all power in heaven and earth (Mt 28:18), and he therefore could fulfil all their desires.

That the Father may be glorified in the Son.

See Barnes "Mt 13:31"

{m} "And whatsoever" 1 Jo 5:14

THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 14

Verse 14. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 15

Verse 15. If ye love me. Do not show your love by grief at my departure merely, or by profession, but by obedience.

Keep my commandments. This is the only proper evidence of love to Jesus, for mere profession is no proof of love; but that love for him which leads us to do all his will, to love each other, to deny ourselves, to take up our cross, and to follow him through evil report and through good report, is true attachment. The evidence which we have that a child loves its parents is when that child is willing, without hesitation, gainsaying, or murmuring, to do all that the parent requires him to do. So the disciples of Christ are required to show that they are attached to him supremely by yielding to all his requirements, and by patiently doing his will in the face of ridicule and opposition, 1 Jo 5:2,3.

{n} "If ye love me" Joh 15:10,14; 14:21,23; 1 Jo 5:3

THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 16

Verse 16. I will pray the Father. This refers to his intercession after his death and ascension to heaven, for this prayer was to be connected with their keeping his commandments. In what way he makes intercession in heaven for his people we do not know. The fact, however, is clearly made known, Ro 8:34; Heb 4:14,15; 7:25.

It is as the result of his intercession in heaven that we obtain all our blessings, and it is through him that our prayers are to be presented and made efficacious before God.

Another Comforter. Jesus had been to them a counsellor, a guide, a friend, while he was with them. He had instructed them, had borne with their prejudices and ignorance, and had administered consolation to them in the times of despondency. But he was about to leave them now to go alone into an unfriendly world. The other Comforter was to be given as a compensation for his absence, or to perform the offices toward them which he would have done if he had remained personally with them. And from this we may learn, in part, what is the office of the Spirit. It is to furnish to all Christians the instruction and consolation which would be given by the personal presence of Jesus, Joh 16:14. To the apostles it was particularly to inspire them with the knowledge of all truth, Joh 14:26; 15:26. Besides this, he came to convince men of sin. See Barnes "Joh 16:8-11".

It was proper that such an agent should be sent into the world—

1st. Because it was a part of the plan that Jesus should ascend to heaven after his death.

2nd. Unless some heavenly agent should be sent to carry forward the work of salvation, man would reject it and perish.

3rd. Jesus could not be personally and bodily present in all places with the vast multitudes who should believe on him. The Holy Spirit is omnipresent, and can reach them all. See Barnes "Joh 16:7".

4th. It was manifestly a part of the plan of redemption that each of the persons of the Trinity should perform his appropriate work—the Father in sending his Son, the Son in making atonement and interceding, and the Spirit in applying the work to the hearts of men.

The word translated Comforter is used in the New Testament five times. In four instances it is applied to the Holy Spirit— Joh 14:16,26; 15:26; 16:7.

In the other instance it is applied to the Lord Jesus—1 Jo 2:1: "We have an advocate (Paraclete — Comforter) with the Father, Jesus Christ the righteous."

It is used, therefore, only by John. The verb from which it is taken has many significations. Its proper meaning is to call one to us (Ac 27:20); then to call one to aid us, as an advocate in a court; then to exhort or entreat, to pray or implore, as an advocate does, and to comfort or console, by suggesting reasons or arguments for consolation. The word "comforter" is frequently used by Greek writers to denote an advocate in a court; one who intercedes; a monitor, a teacher, an assistant, a helper. It is somewhat difficult, therefore, to fix the precise meaning of the word. It may be translated either advocate, monitor, teacher, or helper. What the office of the Holy Spirit in this respect is, is to be learned from what we are elsewhere told he does. We learn particularly from the accounts that our Saviour gives of his work that that office was,

1st. To comfort the disciples; to be with them in his absence and to supply his place; and this is properly expressed by the word Comforter.

2nd. To teach them, or remind them of truth; and this might be expressed by the word monitor or teacher, Joh 14:26 Joh 15:26, 27.

3rd. To aid them in their work; to advocate their cause, or to assist them in advocating the cause of religion in the world, and in bringing sinners to repentance; and this may be expressed by the word advocate, Joh 16:7-13. It was also by the Spirit that they were enabled to stand before kings and magistrates, and boldly to speak in the name of Jesus, Mt 10:20. These seem to comprise all the meanings of the word in the New Testament, but no single word in our language expresses fully the sense of the original.

That he may abide with you for ever. Not that he should remain with you for a few years, as I have done, and then leave you, but be with you in all places to the close of your life. He shall be your constant guide and attendant.

{o} "another Comforter" Joh 15:26

THE GOSPEL ACCORDING TO JOHN - Chapter 14 - Verse 17

Verse 17. The Spirit of truth. He is thus called here because he would teach them the truth, or would guide them into all truth, Joh 16:13. He would keep them from all error, and teach them the truth, which, either by writing or preaching, they were to communicate to others.