The Collect
Almighty Father, whose dear Son, on the night before he suffered, instituted the Sacrament of his Body and Blood: Mercifully grant that we may receive it thankfully in remembrance of Jesus Christ our Lord, who in these holy mysteries gives us a pledge of eternal life; and who now lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Readings:
Exodus 12:1–4, 11–14
https://www.biblegateway.com/passage/?search=Exodus+12%3A1%E2%80%934%2C+11%E2%80%9314&version=KJV
Psalm 116:1, 10–17
https://www.biblegateway.com/passage/?search=Psalm+116%3A1%2C+10%E2%80%9317&version=KJV
I Corinthians 11:23–26
https://www.biblegateway.com/passage/?search=I+Corinthians+11%3A23%E2%80%9326&version=KJV
Gospel: John 13:1–17, 31b–35
1 Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.
2 And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon’s son, to betray him;
3 Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God;
4 He riseth from supper, and laid aside his garments; and took a towel, and girded himself.
5 After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded.
6 Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet?
7 Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter.
8 Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.
9 Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head.
10 Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.
11 For he knew who should betray him; therefore said he, Ye are not all clean.
12 So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you?
13 Ye call me Master and Lord: and ye say well; for so I am.
14 If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet.
15 For I have given you an example, that ye should do as I have done to you.
16 Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.
17 If ye know these things, happy are ye if ye do them.
31 Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him.
32 If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.
33 Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you.
34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.
35 By this shall all men know that ye are my disciples, if ye have love one to another.
Commentary:
In our study yesterday, we looked at the event in which Jesus announced to his disciples that one of them was a traitor and subsequently exposing Judas as the betrayer to John only and not the entire group. Today, on what many know as Maundy Thursday, we look at that part of the last supper in which Jesus washed the feet of his disciples.
Use of the names “Maundy Thursday”, “Holy Thursday”, and others is not evenly distributed. The generally accepted name for the day varies according to geographical area and religious affiliation. Thus, although in England “Maundy Thursday” is the normal term, the term “Holy Thursday” is more commonly used in Ireland, Scotland, Canada and the United States, and is the official name used by the Catholic Church in English. [1]
“Maundy” comes from the Latin word mandatum, or commandment, reflecting Jesus’ words in verse 34 “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.”
This new commandment raised the definition of love to a new and higher standard. Jesus sacrificially met His followers’ deepest need—that of new spiritual life and the forgiveness of sins. He even loved His enemies, and He calls us to show love to those who don’t appear to deserve it. Just as Jesus loved sinners “to the end” (or “to the max” John 13:1) when He had nothing to gain from them, so must we.
There doesn’t appear to be anything in scripture, demanding or forbidding us to commemorate days like Maundy Thursday, but at the bare minimum on this day, we might reflect on our own actions to ascertain if we are observing this new commandment of Jesus, that of loving one another.
“Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love.” (1 John 4:7-8)
“Nowhere else is His speech at once so simple and so deep. Nowhere else have we the heart of God so unveiled to us… The immortal words which Christ spoke in that upper chamber are His highest self-revelation in speech, even as the Cross to which they led up is His most perfect self-revelation in act.” (Maclaren )
Moving on to our study for this day…..
“Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.” (v. 1)
“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. ” (Henry)
“Now before the feast of the passover” There is much debate among scholars as to the chronological order of this chain of events. In the Synoptic Gospels (Matthew 26:17-25; Mark 14:12-25; Luke 22:7-13), the same events, as those we find here, take place at a Passover observance. In this Gospel, Jesus will die on the Day of Preparation for the Passover (19:31) at the time that the Passover sacrifices begin in the temple. In this Gospel Jesus becomes as the Paschal or Passover Lamb which was offered up as a sacrifice during the observance. We are reminded of the words at the beginning of this Gospel by John the Baptist: “Behold the Lamb of God, which taketh away the sin of the world.”
“Jesus knew that his hour was come that he should depart out of this world unto the Father” Throughout this Gospel we have been told by John that Jesus stated “the hour has not yet come” (see (2:4; 7:30; 8:20; cf. 7:8), but now John tells us that Jesus knew his hour had come.
Yesterday we made the argument that Jesus was indeed omniscient—he knew all, by benefit of his divinity—and here we see yet another intimation by John that Jesus knew what was happening and what was yet to happen.
“ Indeed, His hour had come. Jesus’ public ministry was over. In close to 24 hours, Jesus would hang on the cross. This was the beginning of the end, and Jesus used these last precious hours to serve and prepare His disciples.” (Guzik)
“having loved his own which were in the world (kosmos) , he loved them unto the end.”
“The New Testament in general and this Gospel in particular portray the kosmos (world) as under the rule of Satan (12:31; 14:30; 16:11). This is because the kosmos, although created by God, is in rebellion against God. However, God has not given up on the kosmos, but has instead sent his Son to save the kosmos. When the Son leaves the kosmos to return to the Father, he leaves his disciples in the kosmos to witness to the kosmos so that the kosmos might believe in him and be saved from its sins.” (Donovan)
“ Having loved His own: There is a love Jesus has for all people, and then there is a love for His own. It isn’t so much that Jesus’ love is different, but the dynamic of the love relationship is different. The love of Jesus for His own is greater because it has a response, and love answers to love.” (Guzik)
If we look closely we find an interesting duality in the Gospel accounts. In John 3:16 we find, “For God so loved the world, that he gave his only begotten Son” meaning, of curse that he loved all the world, all humanity. However we find here—and in other places—subtle suggestions that he loved his own which would seem to mean his followers. Indeed, in this same light, we find in verse in verse 33 Jesus referring to his disciples as “Little children” which should instantly remind us of his words to these same man and others regarding the necessity to be come as innocent or like little children in order to enter into the Kingdom of Heaven. More on this subject later when we get to verse 33.
“God’s wider love for ‘the world’ (John 3:16) is not displaced by this concentrated love of Jesus for his friends, but it is they who experience it in its fullness.” (Bruce)
“And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon’s son, to betray him;” (v. 2)
“The fact that the devil has chosen to tempt Judas in no way relieves Judas of responsibility for betraying Jesus. The devil tempts each of us daily, but accomplishes nothing without our cooperation. That is not to say that resisting temptation is easy—it is not! It is to say that we are responsible for our sins—regardless of temptation.” (Donovan)
“ It may be that a better translation is the devil had already made up his mind that Judas Iscariot, Simon’s son, should betray him. Satan looked for a man to betray Jesus, and had probably cultivated Judas for a long time. Now the choice was made. Judas was his man.” (Guzik)
“Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; He riseth from supper, and laid aside his garments; and took a towel, and girded himself. After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded.” (vs. 3-5)
“John’s account reads like that of an eye-witness who had watched with wonder and suspense — short staccato sentences.” (Trench)
“With short, vivid statements John described the remarkable thing Jesus did on that unforgettable night. We have the sense that when John wrote this many years after the fact he could still remember every detail.” (Guzik)
“Each step in the whole astounding scene is imprinted on the mind of John. ‘Next He pours water into the basin,’ the basin which the landlord had furnished as part of the necessary arrangements.” (Dods)
“The usual time for footwashing is when guests arrive at their destination. Jesus, however, chooses to wait until the meal is in progress to wash his disciples’ feet, thus intensifying the drama of his action. Taking off his outer robe, he would be clothed only in a loincloth. When he ties a towel around himself, he is dressing in the garb of a slave prepared to render service.” (Donovan)
“he poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded.” “Washing the feet of another person is considered so menial a task that only Gentile slaves and women are required to do it. Disciples might on occasion wash their rabbi’s feet of their own volition, but cannot be required to do so. Footwashing is a gracious act of hospitality for guests who have walked dusty roads to their destination—but an act of hospitality seldom rendered personally by the host.” (Donovan)
“Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter.” (vs. 6-7) Peter, always the one to speak up and to spring into action especially when he thinks Jesus is somehow making a mistake or is debasing himself, asks the question “dost thou wash my feet?” Peter’s question suggests a sense of indignation—and, perhaps, a challenge—rather like, “You don’t think that you are going to wash my feet, do you?” Jesus—like a father speaking to a child—tells Peter that he doesn’t understand right at the moment in time, but later he will understand all.
“Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.” (v. 8)
“Perhaps Peter thought, “All these other disciples missed the point by letting Jesus wash their feet. He wants us to protest, and proclaim that He is too great, and we are too unworthy, to have Him wash our feet.” So, Peter made this dramatic statement.” (Guzik)
“Peter’s response, challenging in verse 6, hardens in verse 8. He implies that he is not worthy to have Jesus wash his feet—and at the same time defies Jesus. It is reminiscent of the account in Matthew 16 where Peter stated that Jesus is “the Christ, the Son of the living God”—but when Jesus began to teach the disciples that he must suffer and die, Peter “began to rebuke him, saying, ‘Far be it from you, Lord! This will never be done to you’” (Matthew 16:16-22). Peter is headstrong and forceful. Only after the resurrection will he settle into dependable discipleship.” (Donovan)
“If I wash thee not, thou hast no part with me”
“Peter had to accept this from Jesus. He became a pattern for us. If we do not accept the humble service of Jesus to cleanse us, we have no part with Him.” (Guzik)
“The same well-meaning but false humility would prevent him (and does prevent many) from stooping to receive at the hands of the Lord that spiritual washing which is absolutely necessary in order to have any part in Him.” (Alford)
“This foot washing was a powerful lesson in humility but it was more than that. It also shows that Jesus has no fellowship, no deep connection with those who have not been cleansed by Him.” (Guzik)
“Jesus responds decisively to Peter’s refusal. Unless Jesus washes him, Peter will have no share (meros) in Jesus. This word meros is used in the Septuagint (the Greek version of the Old Testament) to translate the Hebrew word that describes the “share” of land that each tribe of Israel is given in the Promised Land—a heritage with spiritual as well as economic significance. Therefore, Jesus is telling Peter that he is in danger of eternal disinheritance if he refuses to allow Jesus to wash his feet.” (Donovan)
“Sometimes we show a servant’s heart by accepting the service of others for us. If we only serve, and refuse to be served, it can be a sign of deeply rooted and well-hidden pride.” (Guzik)
“Man’s humility does not begin with the giving of service; it begins with the readiness to receive it. For there can be much pride and condescension in our giving of service.” (Temple)
“Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.” (vs. 9-10)
“A moment ago he told his Master He was doing too much: now he tells Him He is doing too little.” (Dods)
“In his usual “over the top” way, Peter turns around and begins running full force in the other direction. If being washed by Jesus is essential to his relationship with Jesus, Peter wants to be washed from head to toe—in all his various parts—from head to hands to feet.” (Donovan)
“He that is washed needeth not save to wash his feet, but is clean every whit” “Speaking in the long Biblical tradition of using physical washing as an illustration of spiritual cleansing, Jesus taught there is an initial bathing that is distinct from an ongoing washing. We need to be bathed by our trust in Jesus and what He did for us on the cross; there is a sense in which that is done once for all.” (Guzik)
“For he knew who should betray him; therefore said he, Ye are not all clean.” (v. 11) Jesus is telling them—not just Peter—that they spiritually clean, but he here makes the suggestion that one of them is unclean, an allusion to Judas.
“So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you?” (v. 12) “Jesus has obviously performed an act of humble service but, beyond that, his disciples have no idea what he has done. They cannot understand that the footwashing constitutes an overture to the cross—an act of humble service for the cleansing of others—for the salvation of others.” (Donovan)
“Before he explained it, he asked them if they could construe it: Know you what I have done to you? He put this question to them, not only to make them sensible of their ignorance, and the need they had to be instructed (as Zec. 4:5, 13, Knowest thou not what these be? and I said, No, my Lord), but to raise their desires and expectations of instruction: “I would have you know, and, if you will give attention, I will tell you.” Note, It is the will of Christ that sacramental signs should be explained, and that his people should be acquainted with the meaning of them; otherwise, though ever so significant, to those who know not the thing signified they are insignificant. Hence they are directed to ask, What mean you by this service? Ex. 12:26.” (Henry)
“Ye call me Master (Greek: didaskalos) and Lord (Greek: kurios) : and ye say well; for so I am.” (v. 13) “The disciples and others often refer to Jesus as Rabbi, a title meaning teacher that is reserved for religious leaders (1:38, 49; 4:31; 6:25; 9:2; 11:8). Didaskalos (teacher) has a similar meaning but without the religious overtones. Kurios can mean Lord, master, or sir, and is often used to address ordinary mortals—although the Septuagint (the Greek version of the Old Testament) uses Lord to refer to God. The disciples use Lord to address Jesus, whom they regard as the messiah, even though they do not yet regard him as deity. After the resurrection, they will come to understand the Lord Jesus to be God incarnate.” (Donovan)
“Our calling Christ Master and Lord is an obligation upon us to receive and observe the instruction he gives us. Christ would thus pre-engage their obedience to a command that was displeasing to flesh and blood. If Christ be our Master and Lord, be so by our own consent, and we have often called him so, we are bound in honour and honesty to be observant of him. (Henry)
“If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet.” (v. 14) Discipleship is about learning by example, we should act as we have seen the teacher act following that example. We also see here the interplay of common civility, if one receives generously, one should also give generously.
“ye also ought to wash one another’s feet.” “Some try to fulfill this with foot washing ceremonies. Surely, if this is done with the right heart it can be a blessing, but Jesus didn’t refer to a ceremony here ”(Guzik)
“For I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them.” (vs. 15-17)
“ The question, of course, is whether Jesus intended us to take literally his words, “ye also ought to wash one another’s feet” or whether we succeed in following his example and fulfilling his intent by humble service of other kinds. Scholars tend to agree that the latter is true—that Jesus intends us to render humble service to each other, but not necessarily the humble service of footwashing.”
“There are too many of us who profess to be quite willing to trust to Jesus Christ as the Cleanser of our souls who are not nearly so willing to accept His Example as the pattern for our lives.” (Maclaren)
“The servant is not greater than his lord; neither he that is sent greater than he that sent him.”
“The point here is that the disciples should not hold themselves higher than Jesus. Jesus, by lowering himself to the lowliest of humble service by washing the disciples’ feet (and later by dying on the cross) established a ceiling above which the disciple cannot in good faith aspire to rise. It is a low ceiling—one that allows no prideful person to enter—or, at the very least, allows no prideful person any comfort.” (Donovan)
“If ye know these things, happy are ye if ye do them.” The theory of being humble and being a servant isn’t worth very much. But the practice of being a servant pleases God, fulfills our calling, bringing blessing and happiness.
“If there is a position in the church where the worker will have to toil hard and get no thanks for it, take it, and be pleased with it. If you can perform a service, which few will ever seek to do themselves, or appreciate when performed by others, yet occupy it with holy delight. Covet humble work, and when you get it be content to continue in it. There is no great rush after the lowest places, you will rob no one by seeking them.” (Spurgeon)
“Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.” (vs. 31-32)
With the departure of Judas, Jesus knew that the final act of this great drama had begun. The chain of events leading up to his gift of sacrifice was set into motion. But none the less he spoke of what was to come as his glorification, “The hour is come, that the Son of man should be glorified.” (John 12:23)
“It was not that the presence of Judas, as some have thought, hindered the great consummation imported by this glorification, but that the work on which he was gone out, was the ACTUAL COMMENCEMENT of that consummation.” (Alford)
“ Jesus made five references to glory in the space of two verses. With good reason, the world looked at the cross and could only say, humiliated, disgraced, cursed. Jesus looked at the cross and knowing what would be accomplished at it could truthfully say, glorified.” (Guzik)
“If His death is His glorifying, it must be because in that death something is done which was not completely by the life, however fair; by the words, however wise and tender; by the works of power, however restorative and healing.” (Maclaren)
“Jesus is looking to the cross as He speaks of glory. Origen employs the striking phrase ‘humble glory’ to express this idea of glory.” (Morris)
“He calls his death his glory, esteems his crown of thorns more precious than Solomon’s diadem; looks upon his welts as spangles, his blows on the face as ingots, his wounds as gems, his spittings on as sweet ointment, his cross as his throne.” (Trapp)
With good reason, the world looked at the cross and could only say, humiliated, disgraced, cursed. Jesus, through his selfless sacrifice for us, could look at the cross, and knowing what would be accomplished, he could look at it and truthfully say, glorified.
“Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you.” (v. 33)
Although this is the only place in the Gospels in which Jesus addresses the disciples as Little children—directly–we find many other references that seem to imply—subtle suggestions—that the phrase little children as used by Jesus and the gospel writers, also applies to the followers of Chrst. Consider these excerpts:
- Matthew 18:3-4 “And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.”
- Matthew 19:14 “But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven.”
- Luke 18:16 “But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.”
While these and other verses obviously—at their face value—are referring to actual children with a subtle intimation that his followers are as little children in his eyes, we also see actual adult followers of Jesus—other than his disciples—referred to as children, “And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the son of David; they were sore displeased, And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Matthew 21:15-16)
I bring this to your attention, because there are those that attempt to exaggerate Jesus’ love for children—which of course he did indeed have a great love of actual children—but on close inspection we also see these subtle references to his love of his followers who he often referred to as his own children. While it is obvious he loves all humanity, we must never forget his expression of his love for his followers.
“yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you.” These words would have been devastating for the disciples, they had given up everything—jobs, businesses, and families—to follow Jesus, and as we have learned in these studies they fully expected to become high ranking officials in the government of his new kingdom. After following him endlessly around the region, he now tells them he is leaving and they can not come with him. As he had warned them prior to this evening, that he would die, let us assume, giving them the benefit of a doubt, that some understood that he meant he was soon to—not just leave them—but to leave this life.
“A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.” (v. 34)
“New commandment” in the Latin Vulgate is mandatum novum, which is where we get the phrase Maundy Thursday” (Bruce, 294).
This new commandment is not entirely new: “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord.” (Leviticus 19:18)
“The focus is on loving action rather than loving feelings. In chapter 15, Jesus will repeat the commandment, saying, “This is my commandment, that you love one another, even as I have loved you. Greater love has no one than this, that someone lay down his life for his friends” (15:12-13). In his own life, Jesus translates love into action that benefits the beloved. He calls us to do the same. This makes it possible to obey. While it might be impossible to feel affection for some people, it is not impossible to help them. Our action-love is a gift of Christ, who loved us, showed us how love behaves, and makes of us a new people born again in his image and capable of loving with his love. We can truly obey this commandment when “it is no longer I that live, but Christ living in me. That life which I now live in the flesh, I live by faith in the Son of God, who loved me, and gave himself up for me ” (Galatians 2:20).” (Donovan)
“By this shall all men know that ye are my disciples, if ye have love one to another.” (v. 35 )
If you believe yourself to have a valid excuse not to love a particular person, consider the context in which Jesus tells the disciples to love one another. Jesus has just told them that one of them will betray him, and they do not know who that will be. The betrayer has departed (v. 30), but the disciples do not know that (vs. 28-29). Jesus commands them to love one another anyway—in spite of the fact that they do not know who the betrayer will be—do not know who it is that they cannot trust.
Jesus said that love would be the identifying mark of His disciples. It wasn’t that love for the outside world was not important or relevant, but it wasn’t first. There are other measures of discipleship, but they come after this mark.
- Jesus would mark us as His disciples by our love for one another.
- We can mark ourselves as His disciples by our love for one another.
- The world can mark us as His disciples by our love for one another.
“So Tertullian reports the pagans of his day (a century after this Gospel was published) as saying of Christians, ‘See how they love one another!’” (Bruce)
We might walk away from this today reflecting on the message we send to those outside of Christianity, we are commanded to love each other, but we often demonstrate hatred towards other Christians. In doing so we must consider the message we send to non-Christians, if we fail as Jesus commanded, to love each other, how can we be trusted to love them?
[1] Wikipedia
Benediction
May the love of God be the passion in your heart. The joy of God your strength when times are hard. The presence of God a peace that over flows. The Word of God the seed that you might sow. Go out into the world in peace. Have courage. Hold onto what is good. Return no one evil for evil. Strengthen the faint-hearted. Support the weak. Help the suffering. Love and serve the Lord, rejoicing in the power of the Holy Spirit. Amen
Thought for the Day:
Love each other dearly always. There is scarcely anything else in the world but that: to love one another.
― Victor Hugo
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