In this Gospel, the first section, chs. 1—13, describes how the Lord as God Himself, as the Son of God, came through His incarnation to bring God into man that He might be man's life for the producing of the church. The second section, chs. 14—21, describes how the Lord as the Son of Man went through His death and resurrection to bring man into God that man and God, God and man, might be built together as a mutual abode. This chapter, coming at the end of the first section, is a dividing line and a turning point.

The outer garments here signify the Lord's virtues and attributes in His expression. Hence, the laying aside of His outer garments signifies the putting off of what He is in His expression.

From a Latin word denoting a linen towel.

To gird oneself signifies to be bound and restricted with humility (cf. 1 Pet. 5:5).

Water here signifies the Holy Spirit (Titus 3:5), the word (Eph. 5:26; John 15:3), and life (John 19:34).

In chs. 1—12 life came and brought forth the church, composed of the regenerated ones. In their spirit the regenerated ones are in God and in the heavenlies, but in their body they are still living in the flesh and walking on the earth. Through their contact with earthly things they often become dirty. This frustrates their fellowship with the Lord and with one another. Hence, there is the need for the washing with the Holy Spirit, the word, and life. This is the washing away of their dirtiness that their fellowship with the Lord and with one another may be maintained; it is not the washing away of their sins by the blood (1 John 1:9). This is why, after ch. 12, there is a need for such a sign in this chapter. Since this Gospel is a book of signs, what is recorded in this chapter should be considered a sign, having spiritual significance. Foot-washing should not be taken merely in a physical sense, but rather in a spiritual sense.

See note John 12:28^1a.

See note John 12:23^1b.

Some ancient MSS omit the clause, If God has been glorified in Him.

See note John 12:28^1a.

See note John 12:23^1b.

See note John 8:24^1b.

Lit., masticates.

One who is sent is, literally, an apostle.

Bathing here signifies the washing of regeneration (Titus 3:5; John 3:5).

In Greek, know in the first instance denotes the inward, subjective consciousness; in the second it refers to the outward, objective knowledge. See note John 8:55¹.

In ancient times the Jews wore sandals, and since their roads were dusty, their feet easily became dirty. If, when they came to a feast, they sat at the table and stretched out their feet, the dirt and the smell would certainly frustrate the fellowship. Hence, for the feast to be pleasant they needed foot-washing. The Lord washed His disciples' feet to show them that He loved them to the uttermost (v. 1), and He charged them to do the same to one another in love (vv. 14, 34). Today the world is dirty, and we, the saints, are easily contaminated. For us to maintain pleasant fellowship with the Lord and with one another, we need spiritual foot-washing — with the washing Holy Spirit, the washing word, and the washing life — carried out both by the Lord in His love and by one another in love. This is absolutely necessary in order for us to live in the fellowship of the divine life, which is revealed in John's first Epistle, a continuation of the Gospel of John.

The Greek word for commandment here is the same word as in Matt. 5:19 and Rom. 7:8, 9, 10, 11, 12, 13. However, in Matt. 5 and Rom. 7 it refers to the old commandments of the law in the Old Testament; here it refers to the new commandment given to us by the Lord in the New Testament. Also in John 14:15, 21; 15:10, 12; 1 John 2:3, 4, 7, 8; 3:22, 23, 24; 4:21; 5:2, 3; 2 John 1:4, 5, 6, it refers to the new commandment given to us in the New Testament, either by the Lord Jesus or by God. This new commandment is different from the old commandments in the Old Testament.

Lit., soul, soul-life; so in the next verse.