And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him;

People's New Testament

13:2 Supper being ended. The Revised Version says, During the Supper. It is likely that Christ arose near the beginning of the feast, washed the feet, and then sat down again to the feast. See Joh 13:12.

The devil having now put into the heart of Judas Iscariot. The devil planted the seed, but the soil of his heart was ready. The devil has no power except where there is preparation for him. The covetous disposition of Judas had prepared the way.

Wesley's Notes

13:2 Having now - Probably now first.

Scofield Reference Notes

Margin devil

diabolos. See Scofield Note: "Rev 20:10".

Jamieson-Fausset-Brown Bible Commentary

2. supper being ended-rather, "being prepared," "being served," or, "going on"; for that it was not "ended" is plain from Joh 13:26.

the devil having now-or, "already."

put into the heart of Judas . to betray him-referring to the agreement he had already made with the chief priests (Lu 22:3-6).

Matthew Henry's Concise Commentary

13:1-17 Our Lord Jesus has a people in the world that are his own; he has purchased them, and paid dear for them, and he has set them apart for himself; they devote themselves to him as a peculiar people. Those whom Christ loves, he loves to the end. Nothing can separate a true believer from the love of Christ. We know not when our hour will come, therefore what we have to do in constant preparation for it, ought never to be undone. What way of access the devil has to men's hearts we cannot tell. But some sins are so exceedingly sinful, and there is so little temptation to them from the world and the flesh, that it is plain they are directly from Satan. Jesus washed his disciples' feet, that he might teach us to think nothing below us, wherein we may promote God's glory, and the good of our brethren. We must address ourselves to duty, and must lay aside every thing that would hinder us in what we have to do. Christ washed his disciples' feet, that he might signify to them the value of spiritual washing, and the cleansing of the soul from the pollutions of sin. Our Lord Jesus does many things of which even his own disciples do not for the present know the meaning, but they shall know afterward. We see in the end what was the kindness from events which seemed most cross. And it is not humility, but unbelief, to put away the offers of the gospel, as if too rich to be made to us, or too good news to be true. All those, and those only, who are spiritually washed by Christ, have a part in Christ. All whom Christ owns and saves, he justifies and sanctifies. Peter more than submits; he begs to be washed by Christ. How earnest he is for the purifying grace of the Lord Jesus, and the full effect of it, even upon his hands and head! Those who truly desire to be sanctified, desire to be sanctified throughout, to have the whole man, with all its parts and powers, made pure. The true believer is thus washed when he receives Christ for his salvation. See then what ought to be the daily care of those who through grace are in a justified state, and that is, to wash their feet; to cleanse themselves from daily guilt, and to watch against everything defiling. This should make us the more cautious. From yesterday's pardon, we should be strengthened against this day's temptation. And when hypocrites are discovered, it should be no surprise or cause of stumbling to us. Observe the lesson Christ here taught. Duties are mutual; we must both accept help from our brethren, and afford help to our brethren. When we see our Master serving, we cannot but see how ill it becomes us to domineer. And the same love which led Christ to ransom and reconcile his disciples when enemies, still influences him.

Matthew Henry's Whole Bible Commentary

Chapter 13

Our Saviour having finished his public discourses, in which he "endured the contradiction of sinners," now applies himself to a private conversation with his friends, in which he designed the consolation of saints. Henceforward we have an account of what passed between him and his disciples, who were to be entrusted with the affairs of his household, when he was gone into a far country; the necessary instructions and comforts he furnished them with. His hour being at hand, he applies himself to set his house in order. In this chapter I. He washes his disciples' feet (v. 1-17). II. He foretels who should betray him (v. 18-30). III. He instructs them in the great doctrine of his own death, and the great duty of brotherly love (v. 31-35). IV. He foretels Peter's denying him (v. 36-38).

Verses 1-17

It has generally been taken for granted by commentators that Christ's washing his disciples' feet, and the discourse that followed it, were the same night in which he was betrayed, and at the same sitting wherein he ate the passover and instituted the Lord's supper; but whether before the solemnity began, or after it was all over, or between the eating of the passover and the institution of the Lord's supper, they are not agreed. This evangelist, making it his business to gather up those passages which the others had omitted, industriously omits those which the others had recorded, which occasions some difficulty in putting them together. If it was then, we suppose that Judas went out (v. 30) to get his men ready that were to apprehend the Lord Jesus in the garden. But Dr. Lightfoot is clearly of opinion that this was done and said, even all that is recorded to the end of ch. 14, not at the passover supper, for it is here said (v. 1) to be before the feast of the passover, but at the supper in Bethany, two days before the passover (of which we read Mt. 26:2-6), at which Mary the second time anointed Christ's head with the remainder of her box of ointment. Or, it might be at some other supper the night before the passover, not as that was in the house of Simon the leper, but in his own lodgings, where he had none but his disciples about him, and could be more free with them.

In these verses we have the story of Christ's washing his disciples' feet; it was an action of a singular nature; no miracle, unless we call it a miracle of humility. Mary had just anointed his head; now, lest his acceptance of this should look like taking state, he presently balances it with this act of abasement. But why would Christ do this? If the disciples' feet needed washing, they could wash them themselves; a wise man will not do a thing that looks odd and unusual, but for very good causes and considerations. We are sure that it was not in a humour or a frolic that this was done; no, the transaction was very solemn, and carried on with a great deal of seriousness; and four reasons are here intimated why Christ did this:-1. That he might testify his love to his disciples, v. 1, 2. 2. That he might give an instance of his own voluntary humility and condescension, v. 3-5. 3. That he might signify to them spiritual washing, which is referred to in his discourse with Peter, v. 6-11. 4. That he might set them an example, v. 12-17. And the opening of these four reasons will take in the exposition of the whole story.

I. Christ washed his disciples' feet that he might give a proof of that great love wherewith he loved them; loved them to the end, v. 1, 2.

1. It is here laid down as an undoubted truth that our Lord Jesus, having loved his own that were in the world, loved them to the end, v. 1.

(1.) This is true of the disciples that were his immediate followers, in particular the twelve. These were his own in the world, his family, his school, his bosom-friends. Children he had none to call his own, but he adopted them, and took them as his own. He had those that were his own in the other world, but he left them for a time, to look after his own in this world. These he loved, he called them into fellowship with himself, conversed familiarly with them, was always tender of them, and of their comfort and reputation. He allowed them to be very free with him, and bore with their infirmities. He loved them to the end, continued his love to them as long as he lived, and after his resurrection; he never took away his loving kindness. Though there were some persons of quality that espoused his cause, he did not lay aside his old friends, to make room for new ones, but still stuck to his poor fishermen. They were weak and defective in knowledge and grace, dull and forgetful; and yet, though he reproved them often, he never ceased to love them and take care of them.

(2.) It is true of all believers, for these twelve patriarchs were the representatives of all the tribes of God's spiritual Israel. Note, [1.] Our Lord Jesus has a people in the world that are his own,-his own, for they were given him by the Father, he has purchased them, and paid dearly for them, and he has set them apart for himself,-his own, for they have devoted themselves to him as a peculiar people. His own; where his own were spoken of that received him not, it is tous idious-his own persons, as a man's wife and children are his own, to whom he stands in a constant relation. [2.] Christ has a cordial love for his own that are in the world. He did love them with a love of goodwill when he gave himself for their redemption. He does love them with a love of complacency when he admits them into communion with himself. Though they are in this world, a world of darkness and distance, of sin and corruption, yet he loves them. He was now going to his own in heaven, the spirits of just men made perfect there; but he seems most concerned for his own on earth, because they most needed his care: the sickly child is most indulged. [3.] Those whom Christ loves he loves to the end; he is constant in his love to his people; he rests in his love. He loves with an everlasting love (Jer. 31:3), from everlasting in the counsels of it to everlasting in the consequences of it. Nothing can separate a believer from the love of Christ; he loves his own, eis telos-unto perfection, for he will perfect what concerns them, will bring them to that world where love is perfect.

2. Christ manifested his love to them by washing their feet, as that good woman (Lu. 7:38) showed her love to Christ by washing his feet and wiping them. Thus he would show that as his love to them was constant so it was condescending,- that in prosecution of the designs of it he was willing to humble himself,-and that the glories of his exalted state, which he was now entering upon, should be no obstruction at all to the favour he bore to his chosen; and thus he would confirm the promise he had made to all the saints that he would make them sit down to meat, and would come forth and serve them (Lu. 12:37), would put honour upon them as great and surprising as for a lord to serve his servants. The disciples had just now betrayed the weakness of their love to him, in grudging the ointment that was poured upon his head (Mt. 26:8), yet he presently gives this proof of his love to them. Our infirmities are foils to Christ's kindnesses, and set them off.

3. He chose this time to do it, a little before his last passover, for two reasons:-

(1.) Because now he knew that his hour was come, which he had long expected, when he should depart out of this world to the Father. Observe here, [1.] The change that was to pass over our Lord Jesus; he must depart. This began at his death, but was completed at his ascension. As Christ himself, so all believers, by virtue of their union with him, when they depart out of the world, are absent from the body, go to the Father, are present with the Lord. It is a departure out of the world, this unkind, injurious world, this faithless, treacherous world-this world of labour, toil, and temptation-this vale of tears; and it is a going to the Father, to the vision of the Father of spirits, and the fruition of him as ours. [2.] The time of this change: His hour was come. It is sometimes called his enemies' hour (Lu. 22:53), the hour of their triumph; sometimes his hour, the hour of his triumph, the hour he had had in his eye all along. The time of his sufferings was fixed to an hour, and the continuance of them but for an hour. [3.] His foresight of it: He knew that his hour was come; he knew from the beginning that it would come, and when, but now he knew that it was come. We know not when our hour will come, and therefore what we have to do in habitual preparation for it ought never to be undone; but, when we know by the harbingers that our hour is come, we must vigorously apply ourselves to an actual preparation, as our Master did, 2 Pt. 3:14. Now it was in the immediate foresight of his departure that he washed his disciples' feet; that, as his own head was anointed just now against the day of his burial, so their feet might be washed against the day of their consecration by the descent of the Holy Ghost fifty days after, as the priests were washed, Lev. 8:6. When we see our day approaching, we should do what good we can to those we leave behind.

(2.) Because the devil had now put it into the heart of Judas to betray him, v. 2. These words in a parenthesis may be considered, [1.] As tracing Judas's treason to its origin; it was a sin of such a nature that it evidently bore the devil's image and superscription. What way of access the devil has to men's hearts, and by what methods he darts in his suggestions, and mingles them undiscerned with those thoughts which are the natives of the heart, we cannot tell. But there are some sins in their own nature so exceedingly sinful, and to which there is so little temptation from the world and the flesh, that it is plain Satan lays the egg of them in a heart disposed to be the nest to hatch them in. For Judas to betray such a master, to betray him so cheaply and upon no provocation, was such downright enmity to God as could not be forged but by Satan himself, who thereby thought to ruin the Redeemer's kingdom, but did in fact ruin his own. [2.] As intimating a reason why Christ now washed his disciples' feet. First, Judas being now resolved to betray him, the time of his departure could not be far off; if this matter be determined, it is easy to infer with St. Paul, I am now ready to be offered. Note, The more malicious we perceive our enemies to be against us, the more industrious we should be to prepare for the worst that may come. Secondly, Judas being now got into the snare, and the devil aiming at Peter and the rest of them (Lu. 22:31), Christ would fortify his own against him. If the wolf has seized one of the flock, it is time for the shepherd to look well to the rest. Antidotes must be stirring, when the infection is begun. Dr. Lightfoot observes that the disciples had learned of Judas to murmur at the anointing of Christ; compare ch. 12:4, etc. with Mt. 26:8. Now, lest those that had learned that of him should learn worse, he fortifies them by a lesson of humility against his most dangerous assaults. Thirdly, Judas, who was now plotting to betray him, was one of the twelve. Now Christ would hereby show that he did not design to cast them all off for the faults of one. Though one of their college had a devil, and was a traitor, yet they should fare never the worse for that. Christ loves his church though there are hypocrites in it, and had still a kindness for his disciples though there was a Judas among them and he knew it.

II. Christ washed his disciples' feet that he might give an instance of his own wonderful humility, and show how lowly and condescending he was, and let all the world know how low he could stoop in love to his own. This is intimated, v. 3-5. Jesus knowing, and now actually considering, and perhaps discoursing of, his honours as Mediator, and telling his friends that the Father had given all things into his hand, rises from supper, and, to the great surprise of the company, who wondered what he was going to do, washed his disciples' feet.

1. Here is the rightful advancement of the Lord Jesus. Glorious things are here said of Christ as Mediator.

(1.) The Father had given all things into his hands; had given him a propriety in all, and a power over all, as possessor of heaven and earth, in pursuance of the great designs of his undertaking; see Mt. 11:27. The accommodation and arbitration of all matters in variance between God and man were committed into his hands as the great umpire and referee; and the administration of the kingdom of God among men, in all the branches of it, was committed to him; so that all acts, both of government and judgment, were to pass through his hands; he is heir of all things.

(2.) He came from God. This implies that he was in the beginning with God, and had a being and glory, not only before he was born into this world, but before the world itself was born; and that when he came into the world he came as God's ambassador, with a commission from him. He came from God as the son of God, and the sent of God. The Old-Testament prophets were raised up and employed for God, but Christ came directly from him.

(3.) He went to God, to be glorified with him with the same glory which he had with God from eternity. That which comes from God shall go to God; those that are born from heaven are bound for heaven. As Christ came from God to be an agent for him on earth, so he went to God to be an agent for us in heaven; and it is a comfort to us to think how welcome he was there: he was brought near to the Ancient of days, Dan. 7:13. And it was said to him, Sit thou at my right hand, Ps. 110:1.

(4.) He knew all this; was not like a prince in the cradle, that knows nothing of the honour he is born to, or like Moses, who wist not that his face shone; no, he had a full view of all the honours of his exalted state, and yet stooped thus low. But how does this come in here? [1.] As an inducement to him now quickly to leave what lessons and legacies he had to leave to his disciples, because his hour was now come when he must take his leave of them, and be exalted above that familiar converse which he now had with them, v. 1. [2.] It may come in as that which supported him under his sufferings, and carried him cheerfully through this sharp encounter. Judas was now betraying him, and he knew it, and knew what would be the consequence of it; yet, knowing also that he came from God and went to God, he did not draw back, but went on cheerfully. [3.] It seems to come in as a foil to his condescension, to make it the more admirable. The reasons of divine grace are sometimes represented in scripture as strange and surprising (as Isa. 57:17, 18; Hos. 2:13, 14); so here, that is given as an inducement to Christ to stoop which should rather have been a reason for his taking state; for God's thoughts are not as ours. Compare with this those passages which preface the most signal instances of condescending grace with the displays of divine glory, as Ps. 68:4, 5; Isa. 57:15; 66:1, 2.

2. Here is the voluntary abasement of our Lord Jesus notwithstanding this. Jesus knowing his own glory as God, and his own authority and power as Mediator, one would think it should follow, He rises from supper, lays aside his ordinary garments, calls for robes, bids them keep their distance, and do him homage; but no, quite the contrary, when he considered this he gave the greatest instance of humility. Note, A well-grounded assurance of heaven and happiness, instead of puffing a man up with pride, will make and keep him very humble. Those that would be found conformable to Christ, and partakers of his Spirit, must study to keep their minds low in the midst of the greatest advancements. Now that which Christ humbled himself to was to wash his disciples' feet.

(1.) The action itself was mean and servile, and that which servants of the lowest rank were employed in. Let thine handmaid (saith Abigail) be a servant to wash the feet of the servants of my lord; let me be in the meanest employment, 1 Sa. 25:41. If he had washed their hands or faces, it had been great condescension (Elisha poured water on the hands of Elijah, 2 Ki. 3:11); but for Christ to stoop to such a piece of drudgery as this may well excite our admiration. Thus he would teach us to think nothing below us wherein we may be serviceable to God's glory and the good of our brethren.

(2.) The condescension was so much the greater that he did this for his own disciples, who in themselves were of a low and despicable condition, not curious about their bodies; their feet, it is likely, were seldom washed, and therefore very dirty. In relation to him, they were his scholars, his servants, and such as should have washed his feet, whose dependence was upon him, and their expectations from him. Many of great spirits otherwise will do a mean thing to curry favour with their superiors; they rise by stooping, and climb by cringing; but for Christ to do this to his disciples could be no act of policy nor complaisance, but pure humility.

(3.) He rose from supper to do it. Though we translate it (v. 2) supper being ended, it might be better read, there being a supper made, or he being at supper, for he sat down again (v. 12), and we find him dipping a sop (v. 26), so that he did it in the midst of his meal, and thereby taught us, [1.] Not to reckon it a disturbance, nor any just cause of uneasiness, to be called from our meal to do God or our brother any real service, esteeming the discharge of our duty more than our necessary food, ch. 4:34. Christ would not leave his preaching to oblige his nearest relations (Mk. 3:33), but would leave his supper to show his love to his disciples. [2.] Not to be over nice about our meat. It would have turned many a squeamish stomach to wash dirty feet at supper-time; but Christ did it, not that we might learn to be rude and slovenly (cleanliness and godliness will do well together), but to teach us not to be curious, not to indulge, but mortify, the delicacy of the appetite, giving good manners their due place, and no more.

(4.) He put himself into the garb of a servant, to do it: he laid aside his loose and upper garments, that he might apply himself to this service the more expeditely. We must address ourselves to duty as those that are resolved not to take state, but to take pains; we must divest ourselves of every thing that would either feed our pride or hang in our way and hinder us in what we have to do, must gird up the loins of our mind, as those that in earnest buckle to business.

(5.) He did it with all the humble ceremony that could be, went through all the parts of the service distinctly, and passed by none of them; he did it as if he had been used thus to serve; did it himself alone, and had none to minister to him in it. He girded himself with the towel, as servants throw a napkin on their arm, or put an apron before them; he poured water into the basin out of the water-pots that stood by (ch. 2:6), and then washed their feet; and, to complete the service, wiped them. Some think that he did not wash the feet of them all, but only four or five of them, that being thought sufficient to answer the end; but I see nothing to countenance this conjecture, for in other places where he did make a difference it is taken notice of; and his washing the feet of them all, without exception, teaches us a catholic and extensive charity to all Christ's disciples, even the least.