John 13:2–4

In the first of these verses, the circumstance of time, wherein Christ did these things that follow, is more exactly noted, that it was after supper; Unto which is subjoyned a second consideration leading him to the following practice; Namely, That Satan had now prevailed with Judas to betray his Master; which as it holds out a ground why our milde Lord, who hitherto had borne with Judas naughtinesse, and pointed at it only in general, is now pressed to discover him more particularly, ver. 21. since it concerned him in his glory to foretell it before the hand: So, more especially, it is a ground of his washing their feet, and of his following sweet and useful doctrine. For knowing his time to be now short, and that this night Judas would betray him; He doth busily bestir himselfe, to pour out his heart in his disciples bosome, and will let no minute of time slip, but in that one night did fully discover his heart unto them, and give an ample proofe of that love mentioned, ver. 1. In the other verse is subjoyned a third consideration moving him to this practice, Namely, That notwithstanding Judas treachery, and his approaching sufferings, yet he knew his own excellency and greatnesse, that all power and authority is committed to him, and that as he came from God by his incarnation, so he was but returning to God by the chariot of his sufferings. Which as it points out his admirable condescendence, that in the midst of such thoughts, he will stoop to so base an employment; So it contains a sweet ground of his following practice, in that, however his hazard was neare, yet seeing through all these clouds, he is at leisure to minde and promove his disciples good, who would be in greater need through his suffering and removal from them.

For further clearing of ver. 2. Consider, 1. Whereas it is said, that supper being ended, he did this, and yet ver. 12. he sate down again after washing, and ver. 26. meat is before him, of which he distributes to Judas; we are to consider, that the words may very well be rendred, not only supper being ended, but while the supper was, or, while it was supper intimating that he did what followeth in the time of the supper, and did interrupt it for a time, for that end. However, it sufficeth us to know that the Passeover was eaten before he arose, and that which he sate down to again, was a second service, or common supper subjoyned to it, during which he instituted the Sacrament of the Supper. Consider, 2. It is a greater difficultie to clear how Christ should eat the Passeover this night, and yet it should seem the Jewes did not eat it till the night following, Joh. 18.28. They who assert that Christ did anticipate the time, and eat it a day sooner then was appointed, that so he, who was our true Passeover, might suffer on that day, whereon God appointed the Passeover to be killed and eaten; They, I say, seem not to remember that Christ was a fulfiller of all righteousnesse: Nor was there any such prediction of Christs suffering on that day, as should necessitate him to transgresse a positive precept. Nor do they sufficiently clear the difficulty, who assert, that the Jewes did eat the Passeover the same night with Christ, being the fourteenth day of the moneth; and that what is said, Joh. 18.28. of the Jewes keeping themselves undefiled, that they might eat the Passeover, is not to be understood of the Paschal lamb, but of the peace-offerings on the first day of the feast of unleavened bread, whereof the sacrificers had a share to feast on For it will not be cleared from Scripture, that to eat the passeover, is spoken of any other thing then of the very Paschal lamb. Beside Joh. 19.14. the day whereon Christ suffered, is called the preparation of the passeover, and ver. 31. the sabbath day thereafter is called an high day, which importeth more, as we shall heare. 1. Therefore, for clearing the difficulty, it is to be conceived, that the Jewes by an ancient tradition (received, as is supposed in Babel) when ever any extraordinary solemnity fell on the day immediately preceding an ordinary Sabbath, they used to translate the festivity to the Sabbath following, lest there should be two dayes concurring wherein they might not work. And so here the first day of the feast of the Passeover, or unleavened bread, (which, with the last of the seven dayes of the feast, was an holy convocation, Num. 28.16, 17, 18, 25.) falling according to the appointment of the Law, upon the day immediately preceding the Sabbath, they deferred not only the following feast, but even the eating of the Passeover till the evening of the fifteenth day of the moneth, which should have been the first day of the feast, (as seemeth to be clear from Joh. 18.28. and 19.14.) and the least it selfe, they conjoyned with the ordinary Sabbath following for which cause it is called an high day, Joh. 19.31. because of the conjunction of two festivities. For the mid-dayes of the feast of unleavened bread, betwixt the first and the last, were not so solemnly observed, as to give such a denomination to this Sabbath. Now Christ, not heeding their Traditions, did punctually observe the day institute by God, not so much out of necessity, because he had no longer time to live (for he might have prorogate his sufferings) as to shew how closly we ought to cleave to a rule in the matter of institute worship, and how dangerous it is to deviate, let the alteration have never so many fair pretences for it. And whereas it may be objection, that this differing from the common practice would have been full of hazard to Christ, and matter of accusation against him, which yet they never produce: It is to be conceived (for answer) not only that Christ did not stand on hazard who was now going to lay down his life, but further also, that this matter being private amongst his disciples and the Master of the house, (who it seems was a secret friend) could not so easily come to their knowledge: Or, rather, (seeing Judas, when he went to the high Priests, might easily have told it, if he had not been restrained) that the Jewes did so observe this Tradition, as yet in these troublous times, any who pleased to submit to the institute rule, did follow it. Consider, 3. While it is said, that the devil had now put it into the heart of Judas, to betray him, the meaning is not, that either Satan only now began to tempt him to it, or that the matter was now perfected; For it is clear from Matth. 26.6.—16. that upon occasion of the losse of the ointment, of which we heard, Chap. 12, 3, 4, &c. he had made a bargain with the chief Priests about this matter, and from ver. 27, 30. of this chapter it is clear, that after this he was wholly given up to Satan, not only to project and capitulate about this businesse, but to put it speedily in execution. So the meaning is, that Christ took notice at this time, that Judas was lately prompted by Satan to go and capitulate about the betraying of him, as a reason why he would now be busie with his disciples; And so the words will read, that already (before this supper) the devil had put it in his heart. To which may be added further, that through his abuse of the Sacrament of the Passeover, the devil got more footing, to confirme him in this wicked resolution.

From v. 2. thus cleared, Learn, 1. Such as do seriously minde their duty, and consider the short time they may have for it, will diligently emprove every moment of opportunity; for, supper being ended, (or in the time of the supper) Christ falls to work, and will not let that moment of time betwixt the paschal supper, and the rest of that meal, and his instituting of the Sacrament, passe away without some useful instruction to his disciples. 2. Such as conscientiously employ their time, may in a short minute thereof, (which being idly spent, would seem nothing) do much good in their station; for, in a part of that night, after supper was ended, Christ not only taught his disciples by washing of their feet, but did deliver the sweet doctrine, and put up the solemn prayer that followes. 3. As at all times, so especially before and after the participation of the Sacrament, men ought to study purity, and their obligation thereunto, that they may employ Christ to work it in them; for, so much doth this circumstance of time, wherein he washed the disciples feet, import. It was, supper being ended, after their eating the paschal lamb, to teach them their obligation to purity, who were made partakers of such a mercy: And before the Sacrament of the Supper, to teach them preparation. 4. Albeit Christ seem not alwayes to take notice of mens plots against him; yet he hath still an eye upon them, and will give proof that he knowes them, when either he is to discover, or prevent, or emprove them: Therefore, albeit John record nothing of Christs taking notice of Judas treachery, when he was disappointed of the ointment, yet here it is remarked that, in due time, use is made hereof, to move Christ to be diligent in dealing with the disciples, and to decipher him. 5. As the right use of Sacraments, is a special mean of much good to the godly; so Satan never gets greater advantage of wicked men, then after their prophane abuse of such precious Ordinances: Therefore also is it marked, that supper being ended, the devil hath now put it in his heart to betray him, or, confirmed him yet more in this wicked resolution. 6 Albeit mens corruptions be prone to all evil, and Satan have some hand in every evil; yet there are some sins that are singularly diabolical, and wherein Satan hath a chief hand, as being such as could not be acted by a man in an ordinary course of sinning, unlesse he were possessed and acted by Satan in an extraordinary manner; for, this sin is not simply attribute to Judas, but the devil put in the heart of Judas Iscariot, Simons son, to betray him. It was not a sin of humane infirmity, but a devillish sin so to do. Such diabolical suggestions may be darted into the bosome of believers, and therefore they are warned to quench them, Eph. 6.16. But the wicked do give way to them. 7. The way whereby Satan prevails with wicked men, is, first to haunt and pester their heart with his suggestions, till they be gained, and then he will easily carry them in their practice to act for him; for, thus did he begin here, he put it in the heart of Judas Iscariot, &c. 8. Albeit the tentation and suggestion unto evil be from Satan, yet mens corruptions furnish him matter to work upon, and their dwelling upon wicked thoughts doth furnish occasion to him to tempt, and bloweth up the spark of his tentation into a flame; for, thus it appears, Satan got into his heart by reason of his covetousnesse; for, being disappointed of the price of the ointment, chap. 12.5, 6. he is grieved and vexed at it; and while he is thinking how to make it up some other way, Satan darts in this, that he should essay the trade of treachery, which presently kindled, as when fire is put to powder. 9. Whatever be Satans designe against the man whom he tempts, or against the Saints, when he stirreth up persecutors; yet his great design is against Christ himself; for, here he put in the heart of Judas to betray him, not so much regarding the disciples, so long as he was in the world, to be the Butt of his malice. 10. Satan doth oppose himself against Christ and his followers, not only by more immediate tentations, (whereof Christ also had proof, Mat. 4) or by stirring up open persecutors; But one of his special engines, is, to employ treacherous friends, to betray him and them; for, this was Satans great work, to get a domestick, Judas, to betray him. 11. Satan getting way, may not only prevail with most eminent visible Professours, or ordinary Teachers, but even with some among the very Apostles, to do a piece of the worst service that ever was done to Christ; for, here he puts in the heart of an Apostle, Judas Iscariot, Simons son, (so described, to distinguish him from another Apostle of the same name, as chap 6.71.) to betray him. 12. No apprehension or thoughts of trouble did alter Christs heart toward his people; but the more violent and near the storme was to him, the more diligent was he to lay out himself for their good; Therefore is this treachery of Judas marked here, to shew that Christs thoughts thereof, did but stir him up to be more sedulous in instructing them. And if the thoughts of distracting trouble could not take him off from his care of them, we have the lesse cause to fear his forgetfulnesse of us, now when he is above all stormes, in his own blessed person.

From v. 3. Learn, 1. Whatever were the attempts of Satan and his instruments against Christ, and whatever his condescendence was, to give way unto them; yet he was truly excellent and great in the midst of all his condescendence and sufferings; for, even when Judas is consulting to betray him, it held true that the Father had given all things into his hands, &c. 2. Whatever it pleased Christ to condescend unto, in his voluntary exmanition; yet he needed to be little discouraged at the attempts of enemies, or his sufferings, as knowing his own excellency, even in his greatest abasement; for, when Judas is seeking to betray him, Jesus knew, even then, that the Father had given all things into his hands, &c. 3 It is the duty of Saints in the time of their abasement and trials, not to dwell alwayes on the thoughts of these; but to raise up their hearts in the consideration of their esteem with God through Christ, however the world account of them, and of the issue of their trials however the world think to cut them off thereby, as the off-scouring of the earth; for, herein Christ hath cast them a copy, who while Judas is projecting his ruine, hath his heart fraught with thoughts of his own dominion and glory, and that as he came from God, so he went to God, by his sufferings, 4. Christ, as Mediatour, hath a soveraignty and power over all things committed to him, for his Churches good: for, the Father hath given all things into his hands &c. See chap. 3.35. Wherein, as we may reade his glory; so also, 1. That Saints may sleep soundly, having such a friend at the helme of Providence. 2. That however wicked enemies seem to rage at their pleasure against Christ and his followers; yet they are given also into his hands; And, that as he in the midst of traitours and enemies, was yet in the hands (if not of friends, yet) of servants and slaves; so the most pernicious of them are given, through him, to the Church, for her good. 3. That men are but great fools, when, notwithstanding all their covetousnesse, they must be content with a few things, and yet all things might be theirs, in a right sense and due order, through him, 1 Tim. 4.8. Matth. 6.33. Rom. 8.32. for all things are his, and theirs in him. 4. That they are no lesse fools, who make themselves slaves to any thing, whereas in Christ they might be Masters of all things. See 1 Cor. 3.21, 22, 23. Doct. 5. Whatever were mens thoughts of Christ, yet he came from God in respect of the divine way of his conception, and his Godheads stooping to converse with us in the shape of a servant; And, he was his Ambassadour, sent to deal with lost man in his Name; for, he was come from God, yet so as he did not leave him. 6. However Christ and his sufferings were looked on by carnal man; yet thereby he returned to God, to be glorified with him as Mediatour, yet so as he hath not left his people; for, he went to God. 7. Christs thoughts of his excellency will not hinder his condescendence to his own; but in his thoughts of greatest glory, he will evidence greatest humility; and his knowing of his own excellency makes him fit to minde his people in the midst of his greatest sufferings; for, this purpose is premitted to his washing their feet, to shew, how consistent his thoughts of this are with his lowly stooping, (knowing all this, he riseth from supper, &c.) And it is subjoyned to Judas treachery, to shew how little that would hinder him, who was so high, from thinking upon his poor followers. Hereby also we are assured, that as his thoughts of his glory did not, so his possession of it doth not hinder him from condescending to the necessities of his own.