I HAVE often thought that John 13 is better understood practically by us, if we take the scene at the close of the chapter as a kind of introduction to the former portion. Of course the order of the chapter as it stands is divine, but God often deals in His Word with a subject from His own standpoint, while we habitually apprehend things as they affect ourselves. In a certain way this is very natural and just. The thing that troubles us as sinners is not “How can God be just and the justifier,” but how can a man be just with God (Rom. 3:2626To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. (Romans 3:26); Job 9:22I know it is so of a truth: but how should man be just with God? (Job 9:2)); not how is God’s glory affected by my sins, but how I can get pardon for them.
As an example of what I mean, look at the opening chapters of Leviticus, which set forth in type the different aspects of the work of Christ. God starts with what has (if we may so speak) the first place with Him, the “burnt-offering,” which expresses the devotedness of Christ, the holy Victim, even unto death for God’s glory. From this we touch the meat offering, the “peace offering,” and the sin and trespass offerings, which speak respectively of Christ’s perfect life, tested to the uttermost, but ever rising in sweetest perfume to God; Christ’s work as bringing believers into communion with God and with one another; and His work as sin-bearer. But you will notice that in 1 Corinthians 15 when the apostle Paul states the gospel, he begins, as we should say, at the end. He says (vs. 3), “I delivered unto you first of all... how that Christ died for our sins according to the Scriptures,” for this is what meets my need as a sinner. Elsewhere he touches upon the other aspects, Christ “our peace” (Eph. 2:1414For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; (Ephesians 2:14)), and Christ “an offering and a sacrifice to God for a sweet-smelling savor” (Eph. 5:22And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savor. (Ephesians 5:2)).
If another example be required, 2 Corinthians 5 comes to mind, where the last verse of all is the key to the chapter, the truth of which received into the heart, enables the believer to say “we know,” and gives boldness in view of the “judgment seat.”
To return, however, to our chapter (John 13), if we look at the end we find that in partaking with His own of the Passover supper, Jesus plainly refers to His death. He, gives this, too, a special character as the glorifying of the Son of man, God being glorified in Him (vs. 31) for if man has dishonored God by bringing sin into the world, a blessed Man has glorified God about this very question. God has therefore straightway glorified Jesus without waiting for the display and glory of the kingdom, so impatient (if we may use the expression with reverence) was His heart to respond to such devotion in the “Son of man.”
In speaking of this aspect of His death He says to His disciples, “Whither I go ye cannot come” (vs. 33). Peter therefore inquires, “Whither goest thou?” and Jesus answers, “Whither I go thou canst not follow Me now.” The dark stream of death and judgment lay before Him, death and judgment which was the desert of poor Peter, but which Jesus only could enter and exhaust. “Not now,” is the Lord’s word to Peter. It is, as it were, the Jordan overflowing all his banks at the time of harvest; when the ark of the covenant went before the people of Israel, two thousand cubits by measure were to be observed between this precious symbol of God’s presence and the people. “Come not near unto it,” says Joshua (Josh. 3:44Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it, that ye may know the way by which ye must go: for ye have not passed this way heretofore. (Joshua 3:4)). The waters of judgment and of death must be cut off by the ark alone, before the foot of an Israelite could, presume to pass over into Canaan’s promised land. None could “follow” Jesus in that mighty work, or endure death as “the wages of sin” and the judgment of God. Jesus has not only borne it, but has exhausted it for the believer, so that, when He is risen from the dead, even a poor Peter could “follow” Him; not in the sense of bearing judgment due to sin, but in going through death for the sake of that precious Saviour, who had loved him and given Himself for him.
The beginning of the chapter shows us the affecting truth, that He who died for us on the cross lives for us in the glory. The service of water-washing by the Word is that ascribed to Christ as preparatory to presenting His Bride to Himself (Eph. 5:26, 2726That he might sanctify and cleanse it with the washing of water by the word, 27That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. (Ephesians 5:26‑27)). In the verses before us we see the process going on in individuals, and the end proposed by the Lord—part with Himself—is the maintenance of communion, and so of service, for service springs from communion. Peter objects to the process, for to him it seemed unsuitable to the dignity of his Master to assume an office usually entrusted to a menial. How patiently the Lord teaches that impetuous, self-confident heart. “What I do thou knowest not now” (vs. 7). If you only knew, Peter, the voice seemed to say, none other than Myself can undertake this service. The day will come when you will understand why—the day of the Holy Ghost—the day when you have learned more of the unreliable, deceitful character of your heart. “If I wash thee not thou hast no part with me,” the Lord adds, when Peter, going to the other extreme, after having said, “Thou shalt never wash my feet,” rejoins, “Not my feet only, but also my hands and my head.”
If he had understood the action of the water of the Word in new birth (John 3:5, 15:3) he would never have made such a reply to Christ; but still, in all love, the Lord explains, “He that is washed (bathed) needeth not save to wash his feet, but is clean every whit.”
What occupied the mind and heart of Christ was not the new birth, but communion, and it is in order that this latter might be maintained that the lowly ministry of water-washing is undertaken by the blessed Saviour. Thank God this is still going on, for without it preservation in the path of faith and confidence were impossible. As the feet become soiled in treading the dusty Eastern roads, even so the believer, by reason of infirmity, contracts defilement in passing along his pilgrim pathway in this world, and nothing but the Word brought to bear upon us by Christ Himself is sufficient to keep us in the secret of the Lord’s thoughts, and in communion with Him.
May not the same reproach, beloved brethren, often be brought against us, “What I do thou knowest not now?” Are we not sometimes unmindful that we are the objects of such unceasing care and service? And does not our unwatchfulness make it requisite that the blessed Saviour should assume the position of Advocate, which He does, “if any man sin,” rather than that priestly service on high, which keeps us in the path of faith, where there is simple-hearted obedience and devotion of heart, and when the “mind of the flesh” does not actuate us?
The Lord exercise our hearts as to these two points—the necessity of His death on the cross for our pardon; the need of His life on high for our communion.
F. L.