John Calvin Commentary John 13

Before the feast of the passover. John intentionally passes by many things which, he knew, had been related by Matthew and others. He undertakes to explain those circumstances that they had left out, one of which was the narrative of the washing of feet. And though he will afterwards explain more clearly for what purpose Christ washed the feet of his disciples, yet, before doing so, he states, in a single word, that the Lord testified by this visible sign that the love with which he embraced them was firm and lasting; that, though they were deprived of his presence, they might still be convinced that death itself would not quench this love. This conviction ought now to be fixed also in our hearts.

The words are, that Christ loved even to the end his own, who were in the world. Why does he employ this circumlocution in describing the Apostles, if not to inform us that, because they were engaged, as we are, in a hazardous and difficult warfare, Christ regarded them with so much the greater solicitude? And, therefore, though we think that we are at a distance from Christ, yet we ought to know that he is looking at us; for he loveth his own, who are in the world; for we have no reason to doubt that he still bears the same affection that he retained at the very moment of his death.

To remove from this world to the Father. This phrase is worthy of notice; for it refers to the knowledge of Christ, that he knew that his death was a passage to the heavenly kingdom of God. And if, while he was hastening there, he did not cease to regard his own with his usual love, there is no reason why we should now think that his affection is changed. Now, since he is the first-born from the dead, this definition of death applies to the whole body of the Church: that it is an opening or passage to go to God, from whom believers are now absent.

After supper. We will afterwards consider, in its proper place, Christ's entire design in washing the feet of his disciples, and the advantage to be derived from this narrative. Let us now attend to the connection of the words. The Evangelist says that this was done while Judas had already resolved to betray Christ, not only to show the wonderful patience of Christ, who could endure to wash the feet of such a wicked and detestable traitor; but also that he purposely selected the time when he was near death to perform what may be regarded as the last act of his life.

The devil having already put it into the heart of Judas. When the Evangelist says that Judas had been impelled by the devil to form the design of betraying Christ, this tends to show the enormity of the crime; for it was dreadful and most atrocious wickedness, in which the efficacy of Satan was openly displayed. Indeed, there is no wickedness committed by men to which Satan does not incite them, but the more hideous and execrable any crime is, the more we ought to view in it the rage of the devil, who drives about, in all possible directions, men who have been forsaken by God. But though the lust of men is kindled into a fiercer flame by Satan’s fan, still it does not cease to be a furnace; it contains the flame kindled within itself, it receives with avidity the agitation of the fan, so that no excuse is left for wicked men.

Jesus, knows that the Father had given all things into his hands. I believe that this was added for the purpose of informing us from where Christ obtained such a well-regulated composure of mind. It was because, having already obtained a victory over death, he raised his mind to the glorious triumph which was soon to follow. It usually happens that men seized with fear are greatly agitated. The Evangelist means that no agitation of this sort was to be found in Christ because, though he was to be immediately betrayed by Judas, still he knew that the Father had given all things into his hand.

It may be asked, how then was he reduced to such a degree of sadness that he sweat blood? I reply, both were necessary. It was necessary that he should have a dread of death, and it was necessary that, despite this, he should fearlessly discharge everything that belonged to the office of the Mediator.

And lays aside his garments. The meaning is, that he laid aside his upper garment, not his coat; for we know that the inhabitants of Eastern countries wore long garments.

And began to wash the feet of his disciples. These words express the design of Christ, rather than the outward act; for the Evangelist adds, that he began with Peter.