Jesus was sure of the future

JESUS WAS SURE OF THE FUTURE
EDITED BY GLENN PEASE
John 13:7 7Jesus replied, "You do not realize now
what I am doing, but later you will understand."
The Unknown Ways Of Love
BY SPURGEON
“Jesus answeredand said unto him, What I do you know not now; but
you shall know hereafter.”
John 13:7
THESE words of our Lord were spokenin answerto Peter’s exclamationof
surprise, “Lord, do You washmy feet?” It was a very natural expressionof
astonishment and one which deserved no censure, but, at the same time it was
not a very wise remark, for, although it was a marvelously condescending act
for the Lord Jesus to washHis disciples' feet, He had already performed a
greatercondescensionby coming upon the earth, at all, in the form of a man.
For the Son of the Highest to dwell among mortals in a human body, capable
of being girt about with a towel and able to take a basin and pour waterinto
it, is a far greatermarvel than that He should, being a Man, leave the supper
table and actas a menial servant by washing His disciples'feet.
Had Peterunderstood what his Masterhad prophesied and explained to him,
namely, the Lord’s approaching sufferings and death, he would have seenthat
for his Masterto take a toweland basin was little comparedwith His having
our iniquities laid upon Himself and being made a Sacrifice for sin! It
surprises you much to see the Lord of Glory weara towel–does itnot amaze
you, still more, to see Him cladin the purple robe of mockery? Are you not

still more astonishedto see His clothes stripped from Him and to hear Him
cry upon the Cross, “I cansee all My bones:they look and stare upon Me”?
It is amazing that He should take the basin in the upper room, but surely it
was more extraordinary that He should take the cup in the gardenand drink
in its full bitterness till He sweat, as it were, greatdrops of blood falling to the
ground! To wash the disciples'feet with waterwas certainly a surprising
action, but to pour out His heart’s blood to washus all was by far the greater,
for this involved His death, His making His grave with the wickedand His
being numbered with the transgressors!The expressionof Peteris thus seen
to be very natural, but not very profound.
DearBrothers and Sisters, do you not think it very likely that our pretty pious
speecheswhich strike us as very proper, seem, to our friends, to be very
commendable, will, one of these days, appear to be mere baby prattling and
do even now appear so to the Lord Jesus? Thosechoice sayings andholy
sentences whichwe have read with admiration and greatlyvalued–even those
are not like the Words of Jesus for solid intrinsic weight and worth but may,
in other lights, appear far less beautiful than they do now. I have, myself,
proved in different humors and frames of mind that the very things which
struck me as being so very deep and gracious have at other times appeared to
be one-sided, shallow, or questionable. We know in part and prophesy in
part–our highest attainments, here, are those of little children, and even for
the close student–the deeply experiencedChristian, the venerable man of
years and the graciouslyanointedinstructor of the Churches, there is no room
for boasting.
Note, next, that our SavioransweredPeter’s speechin the words of the text
which are as admirable for their tone as for their matter. Which should we
admire the more in this reply, its meeknessorits majesty? To Peter’s ignorant
simplicity how gentle He is! “WhatI do you know not now; but you shall
know hereafter.” And yet how royally He confronts Peter’s objectionand how
distinctly His majestic Personalityputs down the too conspicuous
individuality of Peter!“What I do you know not now.”
How perfect the blending of the majesty and the meekness!Who shall tell
which of the colors is better laid on? This is always the way of our Lord Jesus!
You shall find, through life, Beloved, that whenever Jesus Christcomes to
rebuke you, He will do so powerfully but gently. He will speak as a Friend and
as a King. You will feelboth His love and His authority and acknowledgethe
powerof both His goodness andHis greatness.His smile shall not make you
presume, nor shall His royal glance cause you to tremble. You will find His
left hand supporting you while in His right you see His imperial scepter.

BlessedSavior, are You more meek or more majestic? We cannot tell, but
certainly to our hearts You are both kind and kingly, sweetand sovereign,
gracious and glorious!
1. Let us now come to the words themselves. We have lookedat the
occasionofthem and at the manner of them. We will now weigh their
matter. The words, themselves, have suggestedto me many thoughts
and among them, first, that IN OUR LORD’S DOINGS THERE IS
MUCH WHICH WE CANNOT UNDERSTAND. Ourtext is not merely
true about the washing of the feet, but it is true concerning all that our
Lord does–“WhatI do you know not now.” We may know the external
part of what He does, or think we do, but there is more in His actions
than any of us can conceive. The external is not all–there are wrapped
up, within, other mercies which we perceive and yet greatermercies as
yet unknown to us.
You traverse the soil of Canaan, drink of its rivers and are refreshed by its
corn and wine and oil, but the goodlyland has hidden riches–its stones are
iron and out of its hills you may dig brass. The brooks of which you drink
derive their coolestwaters from springs which have tapped “the deep which
lies under.” If you know, in some measure, what Jesus does, the whole
mystery is not altogetherlaid bare to your eyes. There are folds of His
manifold Grace which, as yet, are unopened. The work of Jesus is beyond
you–it is lowerthan your fall, higher than your desire–itsurpasses youand is
altogethertoo high for you! You simply cannot attain to its measurement.
Who can, by searching, find it out unto perfection? Our lack of knowledge of
the Divine doings is a wide subject and I shall not attempt to explore its
boundaries, but shall restrain myself by the text.
Brothers and Sisters, there are many things that Goddoes which we cannot
understand, now, and probably never shall. For instance, why did He permit
evil, at first, and still tolerates it? To this enquiry the Divine answer would be
“What I do you know not.” Leave that alone!It is our highest wisdom to be
ignorant where Godhas not enlightened us. It is greatfolly to pretend to know
when we do not–there lives not a man, nor ever will live a man–who has even
an approximation to an understanding of the dread mystery of the existence
of moral evil! The bottom of this abyss no mind can reach!He is foolhardy
who ventures on the plunge. Let this dread secretalone!You cannotendure
the white heat which burns around it!
Many a man has lost the eyes of his reasonwhile trying to peer into this fiery
furnace. What have you to do with that which God conceals fromyou? It is
God’s business, not yours! The thing was done before you were born and He

who permitted it can answerfor Himself if He cares to do so. And, with
regard to predestination–thatGod ordains all things and has before His eyes
the chart of everything that has been, is, or shall be–is most true! But who
knows the depths of foreknowledgeand destiny? To sit down and pluck the
eternal purposes to pieces, to question their justice and impugn their wisdom
is both folly and audacity!
Here the darkness thickens and out of it comes forth the proclamation–“What
I do you know not.” The things which are revealedbelong to us and to our
children–but as to the unrevealed, if it is to the Glory of God to conceala
thing, let it be concealed!Jesus has torn the veil of the Holy Place and into the
secretof Divine love you may now freely enter. But other veils, which He tears
not, you may not touch. Some Truths of God are closedup from our
understanding, even as the Ark of the Covenantwas shut againstprying eyes.
Let us not violate their sanctity lest we meet the doom of the men of
Bethshemesh, but let us zealously guard them as priceless treasuresthat we
may obtain the blessing which rested upon the house of Obededom.
The same remark applies to the greatdesigns of God in Providence. He is
pleased, in prophecy, to tell us what He has meant by His Providence and,
perhaps, it will be one of the enjoyments of the future state to see the hand of
God in the whole current of history. But while incidents are occurring, we
must not expectto understand their drift and bearing. The wonderful tapestry
of human history, all wovenin the loom of God’s infinite wisdom, will astonish
both men and angels whenit is complete!But while it is yet unfinished, it will
not be possible for us to imagine the completedpattern. From betweenthose
wheels of Providence, which are full of eyes, I hear a voice which said, “What
I do you know not now.”
So we will confine ourselves to the loving acts of the Lord Jesus Christ, since
what the Lord was doing with Peterwas not very mysterious, nor a deed of
transcendentpower, nor of stern justice. He was humbly girding Himself with
a toweland pouring waterinto a basin to washhis followers'feet. It was a
very simple matter and evidently a very gracious, kind and condescending act.
And yet, even concerning that, Jesus said, “What I do you know not now.” My
Brothers and Sisters, eventhe acts of our Lord Jesus Christin His loving
condescensionwe do not fully understand. Ah, think a minute–how canwe?
Does not our Lord’s love always surpass our knowledge, since He, Himself, is
the greatestofall mysteries? Let me read these words to you–“Jesus, knowing
that the Father had given all things into His hands, and that He was come
from God, and went to God; He arose from supper, and laid aside His
garments; and took a towel, and girded Himself.”

Do you understand the higher and the lowerpoints of this transaction? You
must comprehend them both before you can see what He has done. “Jesus,
knowing that the Fatherhad given all things into His hands.” Can you see the
glory of this? Jesus, our Lord, was consciousthat His Fatherhad made Him
Head over all things to His Church and that He had laid the government upon
His shoulders and given Him the keyof David that He might open and no man
shut, and shut and no man open. He knew, assuredly, that at His belt swung
the keys of Heaven, death and Hell–and that having fulfilled the commission
of the Eternal God, He was about to return to His Throne.
Have you graspedthe idea? Do you perceive the Glory of which Jesus was
conscious?If you have done so, then descendby one long sweep–He, this Lord
of All, having all things in His hands, takes off His garments, foregoes the
common dress of an ordinary man, and places Himself in the undress of a
servant! He wears a towelthat He may wait upon His own disciples!Can you
follow Him from such a height to such a depth? A superior in the Eastnever
washes aninferior’s feet–Christacts as if He were inferior to His friends! He
acts as if He were inferior to those poor fishermen–those foolishscholars who
learned so slowly and with whom He had spent so much time and yet they did
not know Him–those 12 men who soonforgotwhat they knew and needed
Him to explain, againand again, line upon line and precept upon precept!
Having loved them to the end, He stoops to the extreme of stooping and bows
at their feet to cleanse their defilement! Who, I say, cancompute the depth of
this descent?
You cannot know what Christ has done for you because you cannot conceive
how high He is by Nature! Neither canyou guess how low He stoopedin His
humiliation and death. With an eagle’s wing you could not soarso high as to
behold Him as God over all, blessedforever, sitting at the right hand of the
Father, the adored of cherubim and seraphim! Norcould you dive, even if you
dared to take a plunge into the abyss, until you reachedthe depth of, “My
God, My God, why have You forsakenMe!” And yet, you must somehow
know the interval–I was about to say, “the infinity”–between these two points
of height and depth before you can know what Jesus has done for you!
Moreover, think awhile. Was anything that Jesus did understood while He
was doing it? He is born a Babe in Bethlehem, but who knew what He did in
the manger? A few shepherds and two or three favored saints discerned the
Savior in the Babe, but to the mass of mankind He was unknown. God came
on earth and angels sung His advent, but O Earth, your Lord might have said
to you, “WhatI do you know not now”! He lived here the life of a carpenter’s

son–thatlife was the most august event in all human history–but men knew
not what it was or what it meant! “The world knew Him not.”
He came forward to preach the Gospel–didthey know who it was that spoke
as never man spoke? Did they comprehend what He spoke? Ah, no. He was
hid from their eyes!At last He laid aside the life He had so strangelytaken–
who knew the reasonofHis death upon the Cross? Did evenHis disciples
know, though He had told them? When the earth shook and graves were
opened by His lastcry, did even His own followers understand what a
Sacrifice had been offered? No, and until the Spirit was poured upon them
from on high they did not comprehend that it behoovedChrist to suffer. He
could say to eachof His own disciples, of all that He had done, “What I do you
know not now.”
This is true, too, of every separate gift which our Lord’s love has given to His
people. You have been justified in Jesus Christ, but do you fully know the
wondrous righteousnesswith which Justification by Faith has endowedyou?
You are acceptedin the Beloved, but did any one of you ever realize what it is
to have full acceptancewith the Father? I know you have realized the factand
rejoicedin it, but have you known, yes, can you know the full sweetness ofits
meaning? You are one with Christ and members of His body! Do you
comprehend that? You are joint heirs with Christ! Do you know the full
significance ofthat?
He is betrothed to you in an everlasting marriage!Do you know what that
means? Ah no, these wonders of His love, we hear of them and we believe
them, but, “What I do,” He said, “you know not now.” Our Lord is doing
greatthings by way of preparing us for a higher state of existence!We shall
soonbe rid of this vile body and be releasedfrom this narrow world–we are
going to a sphere more suited for our Heaven-born life where we shall be the
comrades of angels and commune with the spirits of the just made perfect–
and serve the Lord day and night in His temple. But what Glory shall be, we
do not know, for the ear has not heard it, nor the eye beheld it, nor the heart
conceivedit. As for the preparations which are going on within us to make us
ready for this sublime condition, we know that they are being carried on, but
we cannot, as yet, see their course, their separate tendencies and their ultimate
issues.
The instrument does not comprehend the tuner. The tuner fetches harsh
sounds from those disordered strings, but all those jarring notes are necessary
to the harmonious condition which he is aiming to produce. If the discords
were not discovered, the music of the future would be marred. My Brothers
and Sisters, concerning allthat Christ has done it is true, “What I do you

know not now.” Oh, if His work were little, we could measure it! If His love
were scanty, we could know it! If His wisdom were finite we could judge it!
But, where everything is past finding out, who can pretend to know?
Remember, that in our salvation Christ, Himself, is the sum and substance. In
it every attribute of His Divinity is brought into exercise to the fullest. He
makes it His Glory, counting our salvationto be His coronetand crown jewels
and, therefore, it is not at all marvelous that we should not know what He
does.
II. Our secondthought is a sweetone. OUR LACK OF UNDERSTANDING
DOES NOT PREVENT THE EFFICACYOF OUR LORD’S WORK. “What
I do you know not now.” Peterdoes not know what Christ is doing when He
washes his feet, but the Masterwashes themjust as clean whether Peter
understands it or not. Jesus did not say, “There, Peter, you do not understand
what I am doing by washing your feet, and so I shall not wash them until you
do.” No, no. He moves on with the basin and towel and washes them clean,
though Peterdoes not know why.
Is not this a greatmercy, Brothers and Sisters, that the blessings which Christ
bestows upon us are not dependent for their efficacyupon our capacityto
understand them? Just look out a little in the world and see how true this is. A
mother has her little child on her lap and she is washing its face. The child
does not like the waterand it cries. Ah, Babe, if you could understand it, you
would smile! The child cries and struggles in the mother’s arms, but it is
washedall the same–the mother waits not for the child to know what she is
doing, but completes her work of love. So is the Lord often exercising Divine
acts upon us and we do not appreciate them, neither are we pleased. Perhaps
we even strive against His work of love, but for all that, He perseveres and
turns not awayHis hand because ofour crying.
Does the tree understand pruning? Does the land comprehend plowing? Yet
pruning and plowing produce their goodresults. The physician stands at the
bedside of the patient and gives him medicine, medicine which is unpalatable
and which, in its operation, causesthe patient to feelworse than he was
before. The sufferer cannotunderstand this and, therefore, he draws unhappy
conclusions. Butthe powerof the medicine does not depend upon the patient’s
understanding its qualities and, therefore, it will do him good, though it
puzzles him by its strange manner of working. If a fool eats his dinner, it will
satisfy his hunger as much as if he were a philosopher and understood the
processes ofdigestion. This is a greatmercy, for the most of men can never
become philosophers!

It is not necessaryfor a man to be learned in the nature of combustion in
order to be warmed by a fire. A man may be ignorant of the laws of light and
yet be able to see. He may know nothing of acoustics andyet be quick of
hearing. A passengerwho does not know a valve from a wheel, enters a
carriage atthe stationand he will be drawn to his journey’s end by the engine
as well as if he were learned in mechanics. It is the same in the spiritual as in
the natural world. The efficacyof spiritual forces does not depend upon our
capacityto understand them.
I have mentioned this very simple fact because it really is necessaryfor us to
remember it. We are so knowing, or think we are–we think it so essentialthat
we should form a judgment of what the Lord is doing. Ah, dear Brothers and
Sisters, there are more essentialthings than this! It is better to trust, to
submit, to obey, to love, than to know. Let the Lord alone! He is doing rightly
enough, be sure of that. Is He to be questioned and questioned againby us?
Are we to judge His judgment? Dare we demand answers to our impertinent
enquiries and say, why this and why that, and why the other? Were He a God
if He would submit to such examination? If we call ourselves His disciples,
how can we justify a spirit which would arraignour Lord? Be still and know
that He is God!
What more would you know? Rememberthat the things which you
understand are for your good, but they can only bring you a small amount of
benefit because theymust be, in themselves, small, or you would not be able to
measure them. When a great, deep goodis coming to you, you will not be able
to comprehend it, for your comprehensionis narrow. Yet it will be none the
less but all the more a blessing because you know it not! Josephis gone and
here is his bloody coat!“Without doubt he is torn in pieces!All these things
are againstme! Ah, how my heart is broken with the loss of my darling child.
I cannot understand it. It cannot be right.”
So talks poor Jacob, but it was right, all the same for that! Josephwas on the
sure road to Pharaoh’s throne and to providing for his brethren in the land of
Egypt. So it is with you, my Brothers and Sisters, under your present trial and
affliction. You cannotunderstand it now, but that does not make a
pennyworth of difference! It is working out for you a far more exceeding and
eternal weightof glory! Be content to let faith rule and knowledge wait–and
what you know not now you shall know hereafter.
III. A third thought is that OUR NOT BEING ABLE TO KNOW WHAT
THE LORD DOES SHOULD NEVER SHAKE OUR CONFIDENCE IN
HIM. I hope, dear Brothers and Sisters, our faith in Christ does not restupon
our capacityto understand what He does!If so, I fear it is not faith at all, but

a mere exercise ofself-conceitedcarnalreason. Some things which the Lord
has done bear upon their very forefront the impressionof His infinite love,
but I hope you know enough of Him, now, to be able to believe that where
there are no traces of love apparent to you, His love is as surely there. I rejoice
in that part of my text which runs thus, “WhatI do.” This washing of the feet
was not being done by Bartholomew, or Nathanael–itwas the personalact of
the Lord, Himself.
Now, when the Masterand Lord is doing it, who needs to raise a question or
to suggestenquiry? It must be right if He does it–to question His conduct
would be an insult to His majestic love. Do you know Christ? Then you know
the CharacterofHis deeds. Do you know your Lord? Then you are sure that
He will never act unkindly, unbecomingly, or unwisely. He can never send a
needless sorrow, orwantonly cause a tear to flow. Can He? Here, then, is the
question–not, “Why is it done?–but, "Who is doing it? And if the Lord is
doing it, we can have no doubt about the excellence ofHis design. We believe
that He is right when we cannot see that He is so. If we do not trust Him far
beyond what we know, it will show that our confidence in Him is very limited.
When a person only obeys another because he chooses to obey and sees it a
proper thing to do, he has not the spirit of implicit obedience atall. And when
a person only confides in another as far as he can see that he is safe, he is a
strangerto implicit confidence. Confidence has its sphere beyond the
boundaries of knowledge. Where judgment ceases, faith begins. “What I do
you know not now.” Ah, You most beloved of our souls, You spoke the Truth
in that, but we can reply to You that we know and are sure that what You do
is supremely good.
IV. Fourthly, OUR LACK OF UNDERSTANDINGAS TO WHAT OUR
LORD DOES GENERALLYSHOWS ITSELF MOST IN DEFERENCE TO
HIS PERSONALDEALINGS WITH OURSELVES. “WhatI do you know
not now” refers to His washing Peter’s feet. Brothers and Sisters, if there is
anything which we are not likely to understand thoroughly well, it is that
which has to do with ourselves. We are too close home to see clearly. In this
case the looker-onsees more than the player. We generallyform a better
opinion of the character, positionand needs of another than we do concerning
ourselves.
It is said of Moses'face that everyone saw it shine but one man–and that was
Moses–forhe could not see his own countenance. So, also, ifa man’s face is
black, it is black to everybody but himself–he does not see his own spots. We
cannot form accurate estimatesofourselves and so we must not expect, when
Christ is personallydealing with us, that we should be able to understand

what He does to us. Besides, ifthe Lord is dealing with us in an afflicting way,
we are generallyin an unfavorable state of mind for forming any judgment at
all, being, as a rule, too disturbed in mind by the affliction, itself.
When a hospital patient is under the knife, he is a poor judge of the necessity
of the operationor the skill of the surgeon. Later, when the wound has healed,
he will judge better than he can do when the knife is just cutting through
nerve, and sinew and bone. Judge nothing before the time! You are not in a
condition to judge and therefore do not attempt it. When you are smarting
under the rod, your opinions, estimates and forecasts are aboutas much to be
depended upon as the whistling of the wind or the dashing of the waves. Cease
from judging, calculating and foreboding–believe that He who ordains our lot
orders all things in kindness and wisdom!
I do not wonder that Peterwas puzzled and could not understand his Lord’s
procedure, for it is always a hard thing for an active and energetic mind to see
the wisdomof being compelled to do nothing. Here is a man who candrag a
net to the shore full of big fishes and, instead of using his strength, he is made
to sit still and do nothing! Peter, the hardy, vigorous worker, must sit down
like a gentleman, or a cripple, and do nothing. He does not understand. He
has been very useful and he thinks he could be useful now. He could, at any
rate, wait at the table, or carry the basin, or washhis fellows'feetif it must be
done. But he is bound to sit still and do nothing and he does not understand it.
Brothers and Sisters, the hardest work a man has to do, who wants to serve
the Lord Jesus, is to stand aside in forcedinactivity and take no share in what
is going on! It is hard to be put on the shelf among the crackedcrockeryand
to be of no more use than a broken vesselwhile yet you feel you could be
useful if you had but strength to leave your chamber. The proud idea that you
have been wonderfully useful tempts you to repine at being laid among the
lumber! And you feelit to be a very mysterious business altogether.
Then, what is worse, not only canPeternot do anything, he is a receiverfrom
others and must be waitedon by them, and chiefly by his Master, whom he, at
other times, loved to serve! To have his feet washedmust have appeared, to a
hardy fisherman like Peter, a strange luxury. He would say, “CannotI do it
myself? I am not used to be waitedon.” To sit there and, while doing nothing,
to be also engrossingthe care of another, must have been a unusual position to
him. It is very unpleasant for an active man to be unable to work and to be
dependent upon others for every little detail and necessityoflife. To borrow
other people’s strength and tax other people’s care is not desirable.

To stand in need of anxious prayers and to awake pitying thoughts, seems
strange to those who have been accustomedto do rather than to suffer.
“Why,” you seemto say, “I have prayed for them. I have workedfor them!
Are they, now, to pray and work for me? I have fed the sheep. Are the sheep
going to feed me? I have washedthe saints'feet. Are they going to washmine?
Am I to be dependent upon others and not be able to lend a hand or lift a
finger”? Ah, well, we must not ask questions, but we are very apt to do so. We
do not know, and we become inquisitive, but the Saviorsays, “WhatI do you
know not now.”
All the while there is very prominent in our minds a sense ofinsignificance
and unworthiness which makes our receipt of favors the more perplexing.
“What?” asks Peter, “I, unworthy Peter, shallI be washedby the Lord Jesus
Christ”? So it seems to us unworthy sinners, “Why should God’s people be
thinking about me and carefulabout me? Why has the Lord, Himself, deigned
to make my bed in my sickness?Why has His blessedSpirit condescendedto
be my Comforter, applying precious promises to me? Why all this to me?” We
do not comprehend it. We are lost in wonder and it is no marvel that we are.
Yet, dear Brothers and Sisters, if our eyes are opened, the Lord’s afflicting
dealings are not so wonderfully mysterious, after all, for we need purging and
cleansing evenas Peterneededhis feet washed.
We greatlyneed the sacredpurging of Jesus'love for the removal of daily
defilement. Sometimes trials in business, sadbereavements, acts of
ingratitude, pains of sickness, ordepressions ofspirit are just the basin and
the waterand the towelin which our Lord is washing our feet. We are clean
through the blood of Jesus, but the daily cleansing we still need. It is a wonder
that some of us are ever out of the furnace, for our dross is so abundant. I
shall not be surprised if I find myself often under the flail, for the straw and
the chaff are plentiful in me. Some metals are so apt to rust that it is no
wonder that they are often burnished. Some soils need a deal of plowing–they
are very apt to cake and grow hard–and therefore must be broken up.
So it is with us. There is a need for what the Lord is doing. In Peter’s case
there was a need of fellowship, for our Lord said, “If I washyou not you have
no part with Me.” You cannothave fellowship with Christ unless He does this
or that for you. No, especiallyunless He tries you, for how shall you know the
suffering Savior unless you suffer, yourself? Communion with the afflicted
Redeemeris promoted by our personalafflictions. There was a need, yet
again, for Peter and the rest to learn the lessonofwashing their Brothers' feet
by seeing the Lord washtheirs. No man can rightly wash another’s feet till his
own feet have been washedby his Savior.

It is, in the kingdom of Christ, a law that there must be experience before
there can be expertness. You must be comfortedor you can not comfort. You
must find mercy, yourself, or you cannot lead others in the search. You must
be washedor you cannot wash. Thus there were goodreasons forour Lord’s
act, but they were not seenby Peter, nor do the motives for our Lord’s
dispensations towards us always appearupon the surface. When Jesus,
Himself, is dealing with us, especiallyif it is in a way of trial, we do not
understand it and He has need to say, “WhatI do you know not now.”
1. Our last thought for the presentis–UPON THIS POINT AND UPON
MANY OTHERS WE SHALL, ONE DAY, BE INFORMED. “WhatI
do you know not now, but you shall know hereafter.” That, “hereafter,”
may be very soon. Peterknew within a few minutes what Jesus meant,
for He said to him, “Know you what I have done unto you? If I, your
Lord and Master, have washedyour feet, you ought, also, to washone
another’s feet.” Thus the light was not long in breaking. Why are you in
such a hurry, when you are in trouble, to begin spelling out an evil
reasonfor God’s dealings, when, if you will but wait, you shall know the
right reasonin a short time?
A child is in an ill temper because there has been a rule made by the father
and not explained. And so it sits down and sulks and thinks of some unkind,
ungenerous motive on the father’s part. In a minute or two, after it
understands it all and has to eat its own words, it confesses, “How badof me
to impute such unkindness to my dear loving father, who is always seeking my
good.” If you will getreasoning in haste about your Lord’s dispensations, you
will have to take all your reasoning back and you will have to afflict your soul
for being so hasty. Therefore waitawhile, for, “you shall know hereafter,” and
that, “hereafter,”may be very near.
Peterunderstood his Master’s washing his feet better, after his sadfall and
threefold denial. I should not wonderthat when the Lord turned and looked
upon Peter–andhe went out and wept bitterly–the penitent disciple saidto
himself, “Now I begin to see why my Lord washedmy feet.” When he
perceivedhow badly he needed washing, he would prize the tokenwhich his
Lord had given him. He saw his own frailties and imperfections as he had not
seenthem before, for he had said, “Though all men should be offended, yet
will I never be offended,” but after his saddenial he knew himself to be as apt
to err as the restof the Brothers.
At a certain point of your experience you will possibly discoverthe
explanation of your present adversity. After the Lord had met with Peter at
the sea and had said to him, “FeedMy sheep,” and, “FeedMy lambs,”

another method of explanation was open to him. When Peterbegan to be a
pastor and to dealwith the souls of others, he would clearly see why his
Masterwashedhis feet, for he would find that he had much to do of the same
kind of service. Often does our work for Jesus unfold the work of Jesus and
we know our Lord by being called to follow in His footsteps. Yonder in
Heaven, bestof all, Peterunderstands why the Masterwashedhis feetand
surely, sometimes, Petermust inwardly smile to think of what he once thought
and said.
Petersings amid the heavenly throng, “Unto Him that loved us and washedus
from our sins in His own blood.” And then he thinks to himself, “In my folly,
in the days of my flesh, I said unto Him, ‘You shall never washmy feet.’I
loved Him when I said it, but what monstrous folly lay in my speech!” Ah, he
understands it, now, and we shall understand as he does, soon!All things will
be clearwhen we once pass into the region of Light. I anticipate the blessed
confidences ofHeaven! How blessed will be those familiar Revelations of
mysteries so long obscure!What sweetcommunications there will be between
God and His people in the world to come! I look forward to the time when we
shall see the knots untied and the riddles all explained–then shall we see the
goodof apparent evil–and the life which lay in the bosomof death.
Could we hear the stories of pilgrims who have reachedHome, they would
run like this–“I was traveling a pleasantroad, blessing God for so delightful a
pilgrimage, but suddenly a huge rock fell across my path and I had, with
regret, to turn back and traverse a more rugged road. I never understood why
until I came home to Heavenand now He tells me, ‘Child, there was a
precipice but a little way in front and you would have been dashed to pieces
and, therefore, I blockedup your way.’”
Another who has reachedthe desired haven will tell us, “The vesselin which I
sailedwas wrecked. She struck upon a rock and on a broken fragment of her
timbers I swamto shore. I could never comprehend the reasonfor this
calamity till now. now I learn that the ship was being steeredby evil hands to
a shore where I would have been made a slave and kept in lifelong captivity,
and there was no way of deliverance but by dashing the boat to shivers and
landing her passengers where they would be free.”
Brothers and Sisters, you will bless God in Heaven more for your sorrows
than your joys! When you once ascendthe celestialhills you will see that the
best blessings came to you in the roughestgarments. Your pearls were found
in oyster shells and your jewels were brought out of Egypt. Sickness,trial,
adversity, bereavementand pain have been more truly angels of God to you
than your wealth, your health, your strength, your comfort–infinitely more so

than your laughter and your ease!O Brothers and Sisters, we shall know
hereafter!Well, as we shall know hereafter, we may leave the knowing till
then–and give all our attention, now, to obeying and trusting!
I have done when I have added a warning to those out of Christ. There are
some in this congregationwho do not know my Lord. I have been much
exercisedin my mind about you while I have been confined to my chamber
and unable to address you. And my prayer has been that the Holy Spirit
would bless to your conversionthe messages ofmy Brothers who have kindly
occupiedthis pulpit. If you still remain unconverted, I would like to sayto you
that you do not know what God has been doing with you and you do not know
what He is doing with you now–but you will know hereafter. You have
Sabbath days, but you do not know their value–you will value them
differently, by-and-by, when you lie dying–and especiallywhenyou are called
before the Judgment Seatof God!
You have your Bible and you neglectit–you do not know that God has sent a
love letter to you in that form–you will know it when you stand before His
awful bar! Some of you have been pleaded with very often and earnestly
entreatedto lay hold on eternal life–and the Lord has backedup our
entreaties by sending sicknessto you and personaltrouble. Well, you have not
known much about it and you have not wishedto know–but you will have to
know hereafter! If you die without Christ, you will wake up in eternity and
cry, “Ah me, that ever the Lord should call me and I refuse! That He should
stretch out His hand and I should disregard.” In Hell it will be an awful
discovery, “I was the subjectof Gospelinvitations, I was the objectof earnest
entreaties, but I continued in my sin and here I am, eternally lost!”
What I earnestlydesire should happen would be that you should, this
morning, find out what the Lord has done for you and should understand it
and should open your eyes and say, “Here am I, a man who has lived long in
sin and I have been spared on purpose that God might save me before I die.”
Or perhaps it will take this form–“Here I am, a young man, and I came in
here this morning with no precise motive, little knowing what God was about
to do with me. But I know it now. He has brought me here that I may, this
morning, believe in Jesus and give my heart to Him!”
O hearers of the Gospel, if you once come to know what God has really done
with you and for you, you will hardly forgive yourselves for your conduct
towards Him! You will say, “Did He really love me so and redeem me with
such a price? And have I been so unkind and thoughtless towards Him?” You
will upbraid yourselves and chastenyourselves and grieve to think you should
have treated so gooda Friend so terribly! O may the Divine Spirit, this

morning, open your eyes to know what the Lord Jesus does for you and His
Grace shallbe magnified in you! Amen and amen! PORTION OF
SCRIPTURE READ BEFORESERMON–John13:1-17.HYMNSFROM
“OUR OWN HYMN BOOK”–327, 689,778.MR. SPURGEON requests his
friends to unite with him in thanking the ever-merciful Father for permitting
him, again, to leave the bed of sickness andpreach the Word to the great
congregation. He also entreats his kind readers to pray for him whenever the
sermons are useful to themselves, for the preacher growingly needs to be
upheld by Grace in answerto the supplications of the Lord’s people. Pray that
affliction may be sanctified, physical strength given to preach the Gospeland,
above all, the unction of the Holy Spirit to make the Word effectual in the
heart of saints and sinners. [If you will click on the link, Volumes 22-24 (1876-
78), at and open the sermons in Volume 22, before this sermon, you will notice
many sermons with no dates on them–these indicate that Brother Spurgeon
was sick. The sermons with no dates were preachedby Brother Spurgeon,
most assuredly–we justdo not know when. Remember, he preached up to 10
sermons a week, and only 63 volumes (approximately 3,560 sermons)were
published, many after his death in 1892.–Ed.]
BIBLEHUB RESOURCES
Christ's ConsciousnessOfHis Mission
John 13:3
J.R. Thomson
The occasionupon which our Savior is said by his friend and apostle John to
have had a vivid consciousnessofhi§ mission is deserving of attention. It was
just before his Passion, in the upper room where he was about, by actand
language, to inculcate great lessons uponhis disciples, and whence he was to
take his way to Gethsemane and Calvary. In such circumstances the
confidence of a human leadermight well have wavered, and his purposes
might well have faltered. But Jesus could look forward to what he was about
to endure with a touching equanimity, because he knew whence he had come,
whither he was going, what was the nature and authority of his mission.
I. CHRIST'S CONSCIOUSNESSOF HIS ORIGIN. He was aware:
1. Of his Divine nature.

2. Of his Divine mission.
3. Of his Divine qualifications.
II. CHRIST'S CONSCIOUSNESSOF HIS DEPARTURE AND
DESTINATION.He knew that he was not going into annihilation, into
oblivion; that he was not to fail in his work, though he was to die in its
execution.
1. His departure was to secure the accomplishmentof God's will.
2. And the achievementof man's redemption, which was the specialpurpose
of the Father.
3. And the manifestation of the Father's acceptance.He went to God to be
receivedas God's beloved Son; and he was raisedfrom the dead, and takento
heaven, that it might be evident to all the world that the Fatherapproved his
work.
III. CHRIST'S CONSCIOUSNESS OF HIS UNIVERSAL AUTHORITY.
1. In the hour of his suffering and humiliation he knew full wellthat his hands
were all-comprehending and all-powerful, that all powerwas given to him in
heaven and on earth, that his was a supreme and universal sway.
2. He knew, too, that his powershould be exercisedfor the salvation of his
people. They should scatterand flee, but he should rally them. He was to be
their High Priest, and at the same time their King.
APPLICATION. Learn:
1. The security of those who trust in One so wise and so mighty.
2. The strength of those who work for such a Master.
3. The hope which is before those who seek andwait for his salvation.
4. The encouragementwhich all who need his countenance and help are at
liberty to take from him. - T.

Biblical Illustrator
Lord, whither goestThou?
John 13:36-38
Unlawful curiosity
M. Henry.
It is a common fault among us to be more inquisitive concerning things secret,
which belong to God only, than concerning things revealed, which belong to
us and to our children — more desirous to have our curiosity gratified, than
our conscience directed — to know what is done in heaven, than what we
ought to do to get thither. It is easyto observe it in the conversationof
Christians, how soona discourse of what is plain and edifying is dropped, and
no more is said of it; the subjectis exhausted; while matter of doubtful
disputation runs into an endless strife of words.
(M. Henry.)
Peter's curiosity and presumption
W. Jay.
I. His CURIOSITY. The question was occasionedby ver. 33;and as soonas
our Saviour paused, Petersuddenly makes the inquiry.
1. Here is something which we know not how entirely to censure. The
imperfections of goodmen betray their excellences. We see Peter's love to his
Lord, and concernfor His presence. WhenElijah was going to be takenup,
Elisha followed him. When Jonathan and David were about to separate, they
fell upon eachother's neck and wept. When, at Miletus, "Paulkneeleddown
and prayed with the brethren, they all wept sore." But think of Christ! What
a Benefactor, whata Masterwas He! Could Peterthen view His removal with
indifference?
2. But if our Saviour blames Peter, Peterwas blameworthy. He was a little too
curious — a fault by no means uncommon. For how many are more anxious
to know secretthings than to improve the things revealed. We are all fender of
speculationthan practice. Whereas, we oughtto remember, that, in a state

where we have so much to do, and so little time to do it in, we should secure
ourselves from all superfluous engagements.
3. Our Saviour, therefore, never encouragedthis principle. When a man asked
Him, "Lord, are there few that shall be saved?" He did not even notice the
trifler: He said unto them, "Strive to enter in at the strait gate." So here He
shows His judgment of the inquiry by eluding it. But though He does not
gratify, He instructs. In two senses, Peterwas to follow Him, in due time —(1)
To glory. It was what our Lord prayed for, and what He promised (John
17:24). So we are to be forever with the Lord. He has gone to prepare a place
for us. But for every thing there is a season. He could not follow Him now.
Though our Saviour's hour was come, Peter's was not; though the Masterhad
finished the work given Him to do, the servant had scarcelybegun his — and
"we are all immortal till our work is done." Christians are sometimes
impatient, but this is wrong. "The best frame we canbe in is to be ready to go,
and willing to stay." The eagernessis not only wrong, but useless. Whatwould
it avail the husbandman to fret? Would this bring harvest the sooner? He
cannot reap in May, the order of nature forbids it. There is also an order in
grace. Why cannot you follow Him now? You have an agedmother to
support, or an infant charge to rear, or an institution of charity to found, or to
exemplify religion in your practice, or to recommend it by your sufferings.(2)
To the cross. But he could not follow Him now, because he had not sufficient
faith and resolutionto suffer. This shows us that our Lord's dealings with His
people are founded not only in kindness, but in wisdom and prudence. He
adapts the burden to the shoulder, or fits the shoulder to the burden. "As thy
day, so shall thy strength be." Sufficient for the day is the evil thereof — and
what is better, sufficient for it too will be the grace.
II. HIS PRESUMPTION (vers. 37, 38). Ah, Peter, this is soonersaid than
done. Life is not so easilyparted with. You trembled upon the water;be not so
confident now. Note —
1. The crime was heinous. To deny his Masterwas unfaithfulness: his Friend,
perfidy: his Benefactor, ingratitude: his Redeemer, impiety. This, too, was the
conduct of one who had been calledfrom a low condition in life to the high
honour of apostleship — of one who had seenHis miracles, etc. Three
aggravations are here mentioned.(1) He was warned — he could not plead
ignorance.(2)The sin was immediately committed. Things soonwearoff from
the mind; but here was no time for forgetfulness.(3)It was repeated, "thrice."
A man may be surprised and overtakenin a fault; but, the moment after,
reflectionmay return; and he may flee. But Peter, after his first offence,
renews it again— and again— and eachtime waxes worse and worse.

2. The lessons:
1. The foreknowledge ofour Saviour.
2. What reasonhave we to exclaim, with David, "Lord, what is man!" Survey
him under the greatestadvantagesandobligations. There is nothing too vile
for us to fall into, if we are left of Him who alone can keepus from failing.
3. How little we are acquainted with ourselves. Peterspokeaccording to his
feelings. But sincerity is not constancy. There is a goodness, comparedto the
morning cloud and early dew, that soonpassethaway. Peterdid not consider
the difference betweenan impulse and a principle; betweenan hour of ease
and a moment of trial. Hazael's case is a strong one; but it will apply, in
various degrees, to ourselves. Godonly knows how much of our innocency has
been owing to principle, or the absence of temptation; or what we should have
been in conditions the reverse of those which have shelteredour weakness.
4. The most confident are the most exposed;and the most humble the most
safe. "WhenI am weak, then I am most strong." "Hold Thou me up, and I
shall be safe." Conclusion:We do not wonder at this sadrevolution in Peter.
He is proud and self-sufficient. "Pride goes before destruction," etc. I never
saw a professorofreligion full of confidence in himself, and speaking
censoriouslyofothers, but who fell into some gross crime, or into some great
calamity.
(W. Jay.)
Not now, but afterwards
J. Parker, D. D.
1. Children will have everything now: "afterwards"is a word that plagues
them. As life advances we become more intimately acquainted with the word,
and come to like it. We know that yesterday has gone beyond recall, and that
tomorrow is coming and always available.
2. This is the secondtime the same thing has been said, on this same occasion,
to the same man, and both times in a Master's tone, delivered with a brother's
heart and voice (ver. 7). So this child-man was constantly put back and told to
wait till the clock struck, and the hour had come when he should have the
keenervision, the more sensitive heart, the more receptive spirit and
understanding mind. This was the training that Peterneeded. He was a man
who wanted everything done instantaneously. The Lord knowing this said the
most vexing words, "Notnow." We want it too, and when we are mad with

impatience He says it quietly and sovereignly;but adds "afterwards"in the
same tone, for Christ lived in tomorrow.
I. LOOK AT THIS IN THE DIRECTION OF —
1. Revelation. We cannotfollow any great doctrine in all the range of its
thoughts and in all the possibilities of its issues. Who can explain the
atonement? We begin in the right spirit when we begin in the spirit of waiting.
I need the cross;I acceptit, but cannottell the measure of the oblation or its
efficacy. But afterwards there will be a higher school, additional facilities,
then I shall know.
2. The mysteries of daily providence. "Thoucanstnot follow Me" — not from
one localityto another, but in thought, purpose, and sovereigndecree. Who
can keeppace with the Great Walker? I halt, stagger, fall, half rise again, and
am down before I can straighten myself I cannot follow except in the dim far
distance now, but afterward. Our strange constitution, individuality,
sufferings, are heavy burdens. Explanation would help us to bear them. Why
should I wearthis chain? be encompassedby this cloud? The answeris "not
now, but afterward." "No chastening, for the present seemethjoyous," etc.
II. THERE CANNOT BE AN AFTERWARD OF REVELATION UNLESS
THERE IS A NOW OF OBEDIENCE.
1. The "now" is not evacuatedof all meaning. To obey in the darkness is the
greatthing. Were I to say, "I will trust God in the seventh trouble because He
has delivered me in six," it would be historically true and full of solace, but no
indication of growth in grace. Buthe has grown in grace who says, "Though
He slay me yet will I trust in Him."
2. Obedience now is revelation afterward. He that doeth the will shall know of
the doctrine. We do not know the joy which is laid up for us in complete
obedience to the words, "Stand still and see the salvationof God." The next
piece of knowledge comes easily. Were the child to be compelledto overleap
sevenyears of the process ofeducation, he would be overcome. Whathe has to
do is to read the next line, and then to turn over the next page. What we as
Christian students have to do is to keepto the present truth, do the next duty,
and then the revelation will stealupon us without the violence of haste and the
unrest of surprise. We cannot tell how the light grows, so in mental
illumination and spiritual culture.
(J. Parker, D. D.)
"The "now" and "then" of following Christ

I. Watts., W. Hay Aitken, M. A.
The first words spokento Peterwere "Follow Me";almost the lastwere
"Thou canstnot follow Me now." After a long attachment to the Saviour it
was a hard word. There is, however, always a "staying hand" in life as well as
a "beckoning."The pillar of cloud moves and halts.
I. THE NEGATIVE PRESENT. Whenhad it been that Simon could not go
with his Master? He had accompaniedHim to Bethany when seeking rest
after tumult and turmoil; to the Mount of Transfigurationwhen Jesus was
pre-glorified. Now he may not follow Him. Nor was this strange. The high
priest only could enter the Holy of Holies on the Day of Atonement, and Peter
might not understand, but we do, that the greatDay of Atonement had
dawned. On to the cross, into the tomb, within the veil, only Jesus must go.
Yet by this access to Godwas given. And now into the crucified life, as dead
with Christ to the world; into the risen life, as new creatures in Him, we may
follow Jesus;but further than this we may not go now; into the ascensionlife
we are forbidden to enter at present, but we shall be permitted afterwards.
II. THE POSITIVE FUTURE. It was in the human life Jesus commanded
Peterto follow Him, saying He would make them "fishers of men." They were
to observe His modes of action and drink of His Spirit. And so with us. But is
it not rather into the higher risen life that He bids us follow Him — the life of
pardon, peace, sanctity, and spiritual power? And to this He is "the Way";
and by following that Way we shall reachthe "afterwards" ofHis presence
and glory (1 John 3:2).
(I. Watts.)
Why cannot I follow Thee now? —
1. Why, indeed? There could be no doubt of his sincerity and attachment to
his Master. I cannotbelieve that our Lord merely referred to the time for
Peter's departure. Further, Peter did follow Christ so far as he could without
dying; for there was still a considerable portion of ground to be traversed by
those sacredfeet. There lay before Him the way of sorrows, crownedwith the
cross on Calvary. Up to that point Simon Peter might have followedChrist,
although he did not. Our Lord was referring to this first, though His words
may have reachedon to the glory that was at last to be revealed. The time was
already come when His disciples were to be scatteredand to leave Him alone.
And knowing this, He says, "Whither I go," etc. And it is equally true that this
same Simon Peterdid follow the Lord Jesus Christafterwards in the same
sense in which he was now precluded from following Him.

2. As we ask Peter's question, we are led to consider our own experience. Is it
not true that there sometimes seems to rise up in the very path of our
inclinations and spiritual aspirations a strange, indescribable barrier — an
inexorable "cannot" — that seems to bar the way to further progress? Itis
wise to ask this question, for if it be honestly put, the Holy Spirit of God will
sooneror later show us what gives strength to this cruel and pitiless "cannot."
Why could not Simon follow Jesus then? Because —
I. HE THOUGHT HE COULD. "I will lay down my life for Thy sake."There
is nothing more common amongstChristians than the admissionof our frailty
and weakness. But what a greatdifference there is betweenmaking orthodox
admissions and having a real consciousnessofour ownhelplessness and
dependence on a higher power. Sometimes, feeling ourselves to be a little
weakerthan we should be, we are ashamedof our infirmity. And sometimes,
taught by many disasters, we entertain serious apprehensions about ourselves;
but it is wonderful how self-confidence rebounds from the most distressing
humiliations. We are quite determined to be more careful in the future. But
how slow we are to abandon all confidence in the flesh! And it is not until we
have learnt our helpless dependence that we can hope to follow Jesus. For
flesh and blood can no more participate in the fellowship of Jesus'sufferings
than they can inherit the kingdom of God. But Simon Peterwas a man of
strong determination; and such characters find it very hard to renounce all
confidence in their moral vigour. It seemedincredible that he should turn his
back upon his Master, and we can scarcelybring ourselves to believe that we
could condescendto the sin, which subsequently we commit; and then by and
by we learn our weaknessamidst bitter tears, as Simon Peter did.
II. HE WAS AT THIS TIME WALKING BY SIGHT RATHER THAN BY
FAITH. We do not reachthe life of real faith till we are fully conscious ofour
own helplessness. How canwe really trust Christ unless we have thoroughly
learnt to distrust ourselves? Peter, walking by sight, his firmness was greatly
dependent upon outward circumstances. As long as he saw Christ performing
prodigies, or greetedby hosannas, it appearedeasyto follow Him; but when
all His glory seemeddeparted, his courage forsookhim. Ah! how many of us
are fair-weathersailors 1 and how few in their daily life by faith possess
themselves of God.
III. HE WAS WALKING IN THE FLESH RATHER THAN IN THE SPIRIT.
This same Peter, only a few weeksafterwards, whenbaptized with the Holy
Ghost, stoodbefore the rulers of his country with unblanched countenance,
for that Masterwhom He denied. And for us also that Spirit is given. This
qualification for following Jesus is closelyconnectedwith the other. They

representthe two sides of a healthy spiritual experience. Faithon our side
brings us into contactwith the Divine, and puts the soul in the attitude of
reception; the gift of the Holy Ghoston God's side brings the Divine into
contactwith us, and fills us according to our capacity. "Receivedye the Spirit
by the works of the law, or by the hearing of faith? But, if we live in the Spirit,
let us also walk in the Spirit;" and Paul's charge againstthe Galatians is that,
having begun in the Spirit, they had gone on to be made perfectin the flesh. Is
not this where many of us lose our capacityto follow Christ? The energies of
the flesh may be never so strong and well-intentioned, but they cannot take
the place of the powers ofthe Holy Ghost; and there is a point beyond which
they cannot go in disposing us to follow Christ.
IV. BECAUSE HE WAS OUT OF SYMPATHY WITH CHRIST'S MIND.
"Cantwo walk togetherexcept they be agreed? "Christwas meditating on the
Father's will, while Simon Peter" savouredof the things that be of men." And
if we are to follow Jesus we must rise into the inner circle of His fellowship,
and see things from His point of view. It is not by saying, "I will follow Thee"
that we succeedin following Him. It is by bringing our hearts into full
harmony with His Divine will. And the first step towards accepting the Divine
will is takenwhen we repose our full confidence in it. Jesus Christ was at this
moment fulfilling in His own experience the language of the Psalm, "Lo! I
come to do Thy will." Peter, on the other hand, preferred to trust to his own
will. He had daydreams of material aggrandisement, and political power, so
that he had no room for the fellowshipof the mind of Jesus Christ. And when
Jesus beganto open up His own purposes to him, he shrank from them with
aversion. Now, here is our lesson. You, who seek afterpopularity, who are
wishing to be on goodterms with the world, how canyou follow Jesus until
you are in sympathy with Him and with His aims? "If any man will come
after Me, let him deny himself, take up his cross, andfollow Me."
V. HE WAS INWARDLY CLINGING ALL THE WHILE TO A
BESETTING SIN — self-assertion, orself-confidence, mingled with not a
little worldly pride. We see this evil habit of soul exhibiting itself in his
attempt to dissuade his Masterfrom facing the Cross;and in his conduct at
the supper table. How many of you are kept back from following Jesus now by
some cherished sin? Conclusion: Perhaps some of you are asking, "Canwe
not go to heaven without all this?" We are not discussing the minimum
qualification for heaven. What it is God only knows. We are talking of
following Jesus, and that is far more to the purpose. I have no desire to solve
the problem. Here is a considerationwhich is very profitable: How much
spiritual benefit is it possible for a man to getout of his religion?

(W. Hay Aitken, M. A.)
The withheld completions of life
Phillips Brooks, D. D.
St. Peterfelt dimly that the life of Jesus was opening into something so large
that all which had gone before would be seento have been only the vestibule
and preparation for what was yet to come. And just then, when his
expectationwas keenest, andhis love most eager, an iron curtain fell across
his view. The completion was withheld. And that is what is always happening.
It would be intolerable to us if we could not trace tendencies in our life. If
everything stoodstill, or only moved round in a circle, it would be a dreary
and a dreadful thing to live. But we rejoice in life because it seems to be
carrying us somewhere. We bear with incompleteness, becauseofthe
completion which is prophesied and hoped for. But it is the delay or barrier
that distresses us. The tendency that is not allowedto reachthe fulfilment,
which alone gave it value, seems a mockery. You watchyour plant growing,
and see its wonderful building of the woody fibre, its twining of the strong
roots, its busy life blood hurrying along its veins. Some morning the deep-red
floweris blazing full blown on the stem, and all is plain. The completion has
justified the process.But suppose the plant to have been all the time conscious
of the coming flower, and yet to have felt itself held back from blossoming,
would it not be a very puzzled and impatient and unhappy little plant? Now,
there are certainconditions which are to all goodlife just what the floweris to
the plant. There are certain fine results of feeling which are the true and
recognizedresults of the best ways of living. But when the life, conscious ofthe
characterin itself out of which these conditions ought to come, finds that it
pauses on the brink of its completion and cannot blossom, then come
impatient questionings and doubts.
I. LET US TAKE SOME INSTANCESDRAWN FROM DAILY LIFE.
Suppose we have someone devotedto the goodof others. A poor obscure
woman in a sick room giving her days and nights, health and strength, to
some poor invalid; or a greatbrilliant man out in the world neglecting his
personalinterests in the desire that some of the lagging causes ofGod may be
helped forward. Now such a life has its legitimate completion. The natural
flowerwhich should crownthat life is men's gratitude. Perhaps in ringing
cheers, perhaps only in the silent pressure of the hand. The man who does no
goodexpects no thanks. The selfish life feels and shows the unnaturalness if
men make a mistake and lavish their gratitude upon it. It is as if men tied the

glorious floweron to the top of a woodenpost. And now suppose that the
gratitude does not come. Is there no disappointment; no sense of a withheld
completion? "What does it mean?" you ask with wonder, even with
impatience. And in answerto your question there are two things to he said.
1. That such a suspensionof the legitimate result, shows a condition of
disorder. The natural result of your self-devotionhas not come because the
state of things in which you live is unnatural. That must he recognized. If you
let your surprise appear, men will misunderstand you, and cry, "Oh, after all,
then, you were not unselfish." But they are wrong; you did not work for
thanks. When the thanks do not come it is not your loss;it is the deranged
state of things that troubles you. When Jesus wept over Jerusalem, did He not
feel its ingratitude? But was it not the disturbed world, where such
ingratitude was possible, which lay at the bottom of His grief? When your
child is ungrateful to you, is it the neglectof yourself, or the demoralized
home, that saddens you? It is the violation of a deep, true instinct.
2. But because any state of things is unnatural, it does not prove that there can
come out of it no blessing. So it is here. The service that a man does to his
fellow men does not bring down their gratitude. What then? The withholding
of the legitimate completion of his service may throw him back upon the
nature of the act itself, and compel him to find his satisfactionthere. That has
been the support of many a despisedreformer and misunderstood friend. The
essenceofany actis more and finer than its consequences are. Because Christ
was "despisedand rejectedof men," we are able to see more clearly how truly
He was His Father's "well-belovedSon."
II. AS WE COME INTO THE REGIONS OF SPIRITUAL EXPERIENCE
THIS TRUTH BECOMES MORE STRIKING,and often much more
puzzling.
1. Look, e.g., atthe connectionof duty and happiness. Happiness is the natural
flowerof duty. The goodman ought to be a thoroughly bright and joyous
man. To disbelieve this would be to bow down at the footstoolof a devil or a
chance, and which of these would be the most terrible master who cansay?
With this conviction strong in us we come to some goodman's life, and that
life is all gloomy. Duty is done day after day, but done in utter dreariness;
goodwithout gladness, shocking and perplexing our deep certainty that to be
goodand to be glad belong together. To such we want to bring the two before-
mentioned considerations. To recognize that it is unnatural, and so to struggle
againstit, and yet, while it must last, to get what blessing we can out of it, by
letting it drive us down deeper, for our joy and comfort, into the very act and
fact of doing righteousness. The plant ought to come to flower, but if it fails it

is still a plant. The duty should open into joy, but it may still be duty; still hold
the duty. Do righteousness andforgethappiness, and so it is most likely that
happiness will come. This will help a man to be hopeful without impatience,
and patient without despair.
2. But take another case. There are promises in the Bible which declare that
dedication to God shall bring communion with God. "Draw nearto Me, and I
will draw near to you." And yet sometimes the man does give himself to God,
and the promise seems to fail; and the man given to God trembles when he
hears other men talk of the joy of Divine communion, because no such ever
comes to him. Once more, to such a soul there are the same two messagesto
bring. Never, no matter how long such exclusionfrom the presence ofGod
may seemto last, make up your mind to it that it is right; never cease to
expectthat you will be admitted to all the joy of your Father's felt love. And
seek evenmore deeply the satisfactionwhichis in your consecrationitself;and
that you may find it, consecrateyourselfmore and more completely. There
are two greatanxieties which I do feel for such souls. One is, lest you should
give up expecting that privilege of communion which is certainly yours in
possibility, and must certainly be yours some day in possession. The otheris,
lest, since the consecrationhas not brought you the communion, you should
think that the consecrationis unreal, and so lose the powerto be blessedby it,
and the impulse to increase it. Multitudes of saints would tell you how in their
hindered lives God kept them true to such experience as they had attained;
and so it was that, by and by, either before or after the greatenlightenment of
death, the hindrance melted away, and they now "follow the Lamb
withersoeverHe goeth."
3. Among Christ's promises there is none that is dearer to one class of minds
than this. "If any man wills to do My will, he shall know of the doctrine," etc.
Such souls have not found that the thousand curious questions of theology
were answered, and all the mystery rolled awayout of the skyof truth. Christ
did not promise that. But they have found what He did promise: that, coming
near to Him in obedience, they have been made sure of the true divinity that
was in Him and in the teachings that He gave. Everywhere the flowerof
obedience is intelligence. Obeya man with cordial loyalty and you will
understand him. And now, are there any of us from whom that completion
seems to have been withheld? They must be sure, first, that they are right:
that they have not really come to an essentialfaith that the doctrine of Jesus is
divine. They must be sure, again, that their will to serve Christ has been
indeed true. And what then? Sure of all this, still the darkness and the doubts
remain. Then they must come to the two principles; they must say," This is

unnatural. I will not restuntil my service of Christ completes itself in the
knowledge ofChrist; and yet all the time while I am waiting I will find joy in
the service ofHim, howeverdimly I may apprehend Him."
(Phillips Brooks, D. D.)
Readiness fordeath
H. S. Toms.
The most natural explanation of Christ's words to one who knew Him as
intimately as Peterdid was that, while shrinking from no danger Himself, He
would not involve His followers in that danger. But Christ's meaning was that
the time had not come for Peterto die. Had Peterknown this he would still
have desired thus to follow Christ: but in reality he was not ready. Desiring to
die and readiness for death are two different things.
I. THERE WAS A WORK YET TO BE DONE IN PETER.
1. His knowledge ofChrist and of Divine things needed to be increased. He
knew a greatdeal, being Divinely taught, but he had yet to learn that Christ
must suffer and enter into His glory. Our Lord had indeed spoken of this, but
nothing short of the event itself could teach the full truth. There was the
teaching, too, supplied by the Resurrection, Ascension, andPentecost.
Compare what Peter knew in later years with what he knew now, and you see
the reasonfor our Lord's words. Here, then, is one of the reasons why God
keeps us here. We are to learn Christ as He can be learnt nowhere else, by
experiencing His wonderful love and almighty grace. What will not men
endure to become acquainted with man or nature? Shall we complain then
because we are calledfor a seasonto endure hardships that we may know
Christ.
2. His characterneededchastening and strengthening. He was weakermorally
than he thought himself. "I will lay down," etc. "Wilt thou?" etc. Life was a
furnace by means of which the baserparts of his characterwere re moved,
and the truer and nobler made manifest. Peterwent to heaven a better man
than he would have done had he followedChrist now. There is no explanation
of human life satisfactorybut this. Once acceptedthe axe is laid at the root of
all impatience and disgust.
II. THERE WAS A WORK YET TO BE DONE BY PETER.
1. Indeed the work done in Peter was with a view to that to be done by him.
To regard our knowledge andexperience only as a fitting us for heaven is only
selfishness. Christtaught that both were for the sake of others. They could

only follow Him as they gave themselves for their fellow men, as He did.
Doubtless Petersoonunderstood this, and acquiescedin the "afterwards."
2. Our work here is a preparation for the life hereafter. That will be no state
of inactivity, and by serving Christ here in our inward and outward life we
are to learn how to work for Him in heaven.
(H. S. Toms.)
Speechand action
J. Parker, D. D.
1. Petermeant what he said, but he did not measure the meaning of his words.
Sometimes our words are bigger than we are, and all exaggerationis
weakness.Peterspoke outof his passion, not out of his reason, and the only
passionthat endures is reason-on-fire. If he had said less, he would have done
more. The strongestman has only so much energy, and if that be spent in wild
speech, it will not be spent in well-directed actions. Heara man talk much
about the poor, and the probability is he is not going to do much for the poor.
How to spend our limited amount of energy to the greatesteffectoughtto be
the inquiry of every earnestman. We want more Bible reading, deeper
devotion — the strengthening of our inner life — and then the expenditure
will be with ease, andbe a great beneficence.
2. Thunder frightens people; the light is welcome to all, and how quietly it
comes. "Letyour light so shine," etc. I quote this passagebecausethere is a
danger lestthis doctrine of action, as opposedto speech, should be perverted.
Persons excuse themselves fromsaying anything about their religion, and say
that they seek the shade. Don't believe them. The shade is never difficult to
find. To talk about humility is not to practice it. Action and speechmust go
together. Love the shade, certainly; but remember that God made the light,
and that everything does not grow in the shade, and don't undervalue the
light. Are you sure that you are honest in professing to love the shade? Is it
not when someone asksyou to do something that you don't like that you
become so modest? Christ wants speechand action, open conduct, that
everybody, if needful, can see and estimate. There are times when the shadow
will be right welcome;but let the light make the shade.
3. Peter's boastis one of the expressions whichoutdo themselves by their own
bigness. Beware ofoutdoing yourself by your own words. There are men
whose geeseare all swans, andtheir swans eagles.Christdemands that our
words be weighedand directed to His Cross and service. He asks no man to

lay down his life, in this tragicalsense, ona manufactured occasion — that
will come by and by as a practicalnecessity. There are many who are ready to
do some tremendous thing for us when we don't want anything tremendous
done. A dying master told his old slave that he had arrangedin his will that he
(the slave)was to be buried in the family grave: to which he made reply, "Ten
dollars would suit Cato better." We cannot live on tragedies — give us bread
and water. "My mother, sir!" says the wild youth, "I would walk fifty miles
on burning metal for her!" But his mother wants no filial piety so tragicalas
that; but she would like him home a little earlierat night. Don't say that you
would lay down your life for her — lay down your glass, your pipe, your
cards;lay down something as an instalment. "My pastor! sir, I would die for
him!" No, no; he wants nothing so tragic, all he wants is for you to take a
sitting, come in time, and pay your subscription occasionally.
4. Peter's boastwas a broken sentence. Christonly could complete it, and did.
"I have power to take it again." To serve friends after death, as well as in it,
was reservedfor Him alone. Therefore economize life. You can serve others
better by living than by dying — even Christ. "I beseechyou
therefore...presentyour bodies a living sacrifice." And if we live for Christ we
shall certainly die for Him.
(J. Parker, D. D.)
We must watchour weak points
A. Mahan, D. D.
A greatcommander was engagedin besieging a strongly fortified city. After a
while he concentratedhis forces at a point where the fortifications were
strongerthan at any other, and at two p.m., under a bright sun and a clear
sky, ordered an assault. Whenexpostulated with by an under officer, the
commander replied: "At this point such a generalis in command. At this hour
of the day he is invariably accustomedto retire for a long sleep. When
informed of our approach he will deny the fact, and send a messengerfor
information. Before the messengerreturns we shall gain possessionof the
fortress." The facts turned out exactly as predicted. "Yonder weak point,"
said the commander, "is held by GeneralThere is no use in attempting to
surprise him; he is never for a moment off his guard."
(A. Mahan, D. D.).
COMMENTARIES

Ellicott's Commentary for English Readers
(7) What I do thou knowestnot now.—Here both pronouns are emphatic, and
convey a rebuke to Peter. His words had almost implied that the Lord’s .act
was wholly out of place, as of one who knew not what he was doing. The
opposite was really the case. “WhatI do thou knowestnot now.”
But thou shalt know hereafter—i.e., in the teaching which is to follow (John
13:13-17). The word rendered “hereafter” is different from that rendered
“afterwards” in John 13:36. The precise meaning is “after these things.” The
sense, then, is “WhatI do thou knowestnotnow; but thou shalt come to know
presently.” (Comp. John 13:17.)
BensonCommentary
John 13:7-11. Jesus said, What I do thou knowestnot now — Thou dost not
now know what I intend by this action, but thou shalt know hereafter, a
declarationwhich we may apply on many occasions, formany of his works
(whether of creation, providence, or grace)are now greatmysteries to us, and
known to us, either not at all, or very imperfectly. It is sufficient that we can
love and obey now, and that we shall know hereafterwhat now appears
mysterious to us, and what we cannot comprehend. Petersaith, Thou shalt
never washmy feet — Words rashly and sinfully spoken. Jesus answered —
And by his answercausedhim to change his mind, and retract what he had
uttered; for when the mistake of his understanding was rectified, the corrupt
resolution of his will was soonaltered. Jesus answered, If I washthee not — If
thou dost not submit to my will; thou hast no part with me — Thou art not my
disciple. In a more generalsense the clause may mean, If I do not washthee
from the guilt of thy past sins in my blood, and purify thee from the power
and pollution of sin, and all the depravity of thy mind and heart by my Spirit,
thou cansthave no communion with me, nor any share in the blessings of my
kingdom. Petersaith, Lord, not my feetonly, &c. — Being now convincedthat
he had spokenrashly, and that the washing intended was an actof Christ’s
authority and grace, he readily consents to it, having before refused it,
because it seemedonly to be an actof Christ’s humiliation. As if he had said,
Lord, if this washing be necessary, in order to my having a part with thee, and
be an emblem, or tokenthereof, I most gladly acquiescein it, and am not only
heartily willing, but desirous, that thou shouldest washmy whole person, not
my feetonly, or the defilement I may contractwhile I am endeavouring to
walk in the way of duty, but all my executive and intellectual powers;yea, that

I may be sanctified throughout, body, soul, and spirit, and that my whole man
may be dedicated to, and employed in, thy service. Jesus — Willing to lay hold
on an expressionwhich gave him an opportunity of pursuing a useful thought;
saith to him further, He that is washed — Greek, λελουμενος, he that hath
been bathed, whose whole body hath been washedin water; needeth not —
After that, to washany part thereof, except his feet — Which, in coming out
of the bath, may have been defiled. As the αποδυτηριον, says Clarius, or room
in which they dressedthemselves afterbathing, was different from that in
which they bathed, their feetmight be so soiled in walking from one to the
other, as to make it necessaryimmediately to washthem again. Or, as Dr.
Campbell thinks, there may be “an allusion in the words to the customof the
times; according to which, those who had been invited to a feast, bathed
themselves before they went; but, as they walkedcommonly in sandals, and
wore no stockings, it was usual to gettheir feet washedby the servants of the
family, before they laid themselves on the couches. Theirfeet, which would be
soiledby walking, required cleaning, though the restof their body did not.”
The spiritual meaning of our Lord’s words evidently is, that persons truly
converted, that is, justified and regenerated, do not, after this, unless they fall
from grace, standin need of experiencing an entire change of their state and
nature; but only to cleanse themselvesby renewed acts of repentance and
faith, from the smaller pollutions which they may inadvertently contract,
through infirmity and carelessness, and which, in some degree, are
inseparable from the weaknessofhuman nature. For that our Lord spake ofa
spiritual washing, is evident from his adding, and ye are clean, but not all —
Ye are acceptedas sincere and upright, as penitent and believing, and
therefore as pardoned and renewedsinners, but you are not all such. For he
knew who should betray him — He was perfectly acquainted with the secret
dispositions of their hearts, and with the hypocrisy and wickednessofthe
traitor, that his heart was polluted with reigning sin, yea, and was so far
enslavedto the powerof Satan, as to have consentedto the perpetration of one
of the vilest acts of wickednessevercommitted.
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 believerfrom the
love of Christ. We know not when our hour will come, therefore what we have
to do in constantpreparation 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

exceedinglysinful, and there is so little temptation to them from the world and
the flesh, that it is plain they are directly from Satan. Jesus washedhis
disciples'feet, that he might teachus to think nothing below us, wherein we
may promote God's glory, and the goodof 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 washedhis 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
seemedmost 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 goodnews to be true. All
those, and those only, who are spiritually washedby Christ, have a part in
Christ. All whom Christ owns and saves, he justifies and sanctifies. Peter
more than submits; he begs to be washedby Christ. How earnesthe is for the
purifying grace of the Lord Jesus, andthe 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 washedwhen he receives Christfor 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 washtheir feet;to cleanse themselvesfrom daily
guilt, and to watchagainsteverything defiling. This should make us the more
cautious. From yesterday's pardon, we should be strengthenedagainstthis
day's temptation. And when hypocrites are discovered, it should be no
surprise or cause of stumbling to us. Observe the lessonChrist here taught.
Duties are mutual; we must both accepthelp from our brethren, and afford
help to our brethren. When we see our Masterserving, 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.
Barnes'Notes on the Bible
Thou knowestnot now - Though he saw the action of Jesus, yethe did not
fully understand the designof it. It was a symbolical action, inculcating a
lessonof humility, and intended to teachit to them in such a manner that it
would be impossible for them ever to forget it. Had he simply commanded
them to be humble, it would have been far less forcible and impressive than
when they saw him actually performing the office of a servant.
Shalt know hereafter - Jesus atthat time partially explained it John 13:14-15;
but he was teaching them by this expressive acta lessonwhich they would
continue to learn all their lives. Every day they would see more and more the

necessityofhumility and of kindness to eachother, and would see that they
were the servants of Christ and of the church, and ought not to aspire to
honors and offices, but to be willing to perform the humblest service to benefit
the world. And we may remark here that God often does things which we do
not fully understand now, but which we may hereafter. He often afflicts us; he
disappoints us; he frustrates our plans. Why it is we do not know now, but we
yet shall learn that it was for our good, and designedto teachus some
important lessonofhumility and piety. So he will, in heaven, scatterall
doubts, remove all difficulties, and show us the reasonofthe whole of his
mysterious dealings in his leading us in the wayto our future rest. We ought
also, in view of this, to submit ourselves to him; to hush every murmur, and to
believe that he does all things well. It is one evidence of piety when we are
willing to receive affliction at the hand of God, the reasonof which we cannot
see, contentwith the belief that we may see it hereafter; or, even if we never
do, still having so much confidence in God as to believe that what He does is
right.
Jamieson-Fausset-BrownBible Commentary
7. Jesus answeredand said … What I do thou knowestnot now—thatis, Such
condescensiondoes needexplanation; it is fitted to astonish.
but thou shall know hereafter—afterwards, meaning presently; though
viewed as a generalmaxim, applicable to all dark sayings in God's Word, and
dark doings in God's providence, these words are full of consolation.
Matthew Poole's Commentary
Our Lord, seeing Peter’s generaldesigngood, though he mistook as to this
particular act, tells him, that at present he did not understand his counseland
design in this action, but it should be more intelligible unto him afterwards;as
indeed he made it by his discourse upon this his actof humiliation, John
13:13-16.
Gill's Exposition of the Entire Bible
Jesus answeredandsaid unto him,.... Christ replies,
what I do, thou knowestnot now: Peterknew that he was about to washhis
feet, and the restof his disciples, but he did not know the meaning and
mystery of it, what Christ designedby it, and what instruction they were to
receive from it,
but thou shalt know hereafter;as he did, when he had performed this service,
and explained it to him. This may teachus, under dark providences, the
meaning of which is not yet known by us, to wait the Lord's own time, to

make things clearand plain to us, and in the mean time patiently submit to
the divine will.
Geneva Study Bible
Jesus answeredandsaid unto him, What I do thou knowestnot now; but thou
shalt know hereafter.
EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
John 13:7. This was a right impulse and honourable to Peter; and therefore
Jesus treats it tenderly. ὃ ἐγὼ ποιῶ … μετὰ ταῦτα, “whatI am doing thou dost
not at present comprehend, but thou shalt learn as soonas I am finished”. The
pronouns are emphatic, that Petermay understand that Jesus may have much
to do which the disciple cannot comprehend. The first requisite in a disciple or
followeris absolute trust in the wisdom of his Master. μετὰ ταῦτα refers to the
immediate future; see John 13:12, where the explanation of the actionis given.
[οὐκ εἰς μακρὰνἐρεῖ, Euthymius.]
Cambridge Bible for Schools andColleges
7. What I do thou knowestnot] Here both pronouns are emphatic and are
opposed. Peter’s question implied that he knew, while Christ did not know,
what He was doing: Christ tells him that the very reverse of this is the fact. On
‘now’ see note on John 16:31.
hereafter]Literally, after these things (John 3:22, John 5:1; John 5:14, John
6:1, John 7:1, John 19:38). ‘Hereafter’ conveys a wrong impression, as if it
referred to the remote future. Had this been intended the words used for
‘now’ and ‘afterwards’in John 13:36 would probably have been employed
here. The reference probably is to the explanation of this symbolical action
given in John 13:12-17. This seems clearfrom the opening words (John
13:12), ‘Know ye what I have done to you?’—all the more so, because it is the
same word for ‘know’ as here for ‘thou shalt know’(ginôskein);whereas the
Greek for ‘thou knowest’in this verse is a different and more generalword
(oidas): ‘what I am doing, thou knowestnotjust now, but thou shalt recognise
presently.’ See notes on John 7:26 and John 8:55.
Bengel's Gnomen
John 13:7. Ὅ, what) A most evident axiom.—οὐκ—ἄρτι—δὲ μετὰ ταῦτα)A
similar sentiment occurs, John13:36, “Whither I go, thou canstnot follow Me
now, but thou shalt follow Me afterwards.”—μετὰ ταῦτα, hereafter)See John

13:12, “So after He had washedtheir feet, etc., He said, Know ye what I have
done to you?” (so that in this view the words, γνώσῃ, γινώσκετε, thou shalt
know, John 13:7, and know ye, John 13:12, have a most close connection):also
John 13:17, “If ye know these things, happy are ye, if ye do them;” or even
Luke 12:37, “Blessedare those servants, whom the Lord, when He cometh,
shall find watching:verily, I say unto you, that He shall gird Himself, and
make them to sit down to meat, and will come forth and serve them.” The
fulfilment is not merely hereafter, but begins at once, even more speedily than
the promise seems to indicate.
Pulpit Commentary
Verses 7, 8. - Jesus answeredand said to him, That which I am doing thou
knowestnot now - thou hast not absolute knowledge of, thou hast not seen
through as yet; but after these things, afterwards when I shall have completed
my presentundertaking, thou (γνώσῃ) shalt come by clearproof and full
discoveryand intimate acquaintance to understand. This is sometimes
referred to the subsequent illumination of the Holy Spirit, or even to the
higher life of the future world (Luthardt), but the above interpretation is
more consonantwith the context. The μετὰ ταῦτα may (as Westcottsuggests)
point to the whole manifestation of love as it should complete itself on the
cross, and become illumined by the Resurrectionand by the gift of the Spirit,
when the same mind should be put into Peterthat was in Christ Jesus;
consequentlywe may reasonablyapply this greatword to many of our earthly
experiences. God's ways, Christ's government of his Church, and the mystery
of our lot, are often so puzzling that we cannot be said to know them
objectively or absolutely. We know (γινώσκομεν) but in part, and see
(βλέπομεν) by means of a mirror (1 Corinthians 13:12);but eventually in the
fulness of the Divine manifestation we shall know (ἐπιγνωσόμεθα)completely,
subjectively, in the depths of our personalconsciousness. Petersaithto him,
with mere emphasis than before, with an intensity of double negative and εἰς
τὸν αἰῶνα, Thou shalt not ever washmy feet - "not while eternity lasts." "A
praiseworthymodesty," says Calvin, "were it not that with God obedience is
better than worship." This vehement, Peter-like burst showedthat even yet he
had not learned his profound dependence upon his Lord. Exuberant utterance
of a love which in its superlative enthusiasm was in danger of severing the
relation betweenhis Lord and himself, elicitedfrom Christ a reply which went
far Beneaththis purely symbolic washing, and gave even to it a moral
significance whichit had not possessedbefore. Jesus answered, If I washthee
(not thy feet) not, thou hast no part with me - no μέρος, no portion, no share,
no communion, no common inheritance with me in the honors and blessings of

the kingdom. This may be understood in two ways:either, "If I do not by my
grace cleanseyou from your defilement, washyou in a deeper sense, in a more
abundant and effectualmanner than by giving you this practicallesson, there
is utter misunderstanding of my relation to you - you have no part nor share
with me." And this ver. 11 seems to favor. Hengstenberg strongly defends this
view as a reference by Christ to his power on earth to forgive sins, and confer
the pure and new nature (cf. Psalm51:4, 9-11);and this doubtless lies in the
solemn tone of the Lord. A refusal to acceptthe Divine cleansing is the only
ground of exclusionfrom the benefits of the bloodshedding. Still another more
obvious meaning arises, "If you refuse this manifestation of humble love from
me, if you put your own pride betweenyourself and me, if you disdain this act
of self-surrender, claiming to understand me and our mutual relations better
than I, you have no part with me. This is a symbol of my love to you, and of
what is to be your love to one another(ver. 15); if you refuse to acceptit from
me, you will then have no part with me in the manifestation of the spirit of
self-sacrificing love which I have come to inaugurate." Petermust learn the
beauty and glory of service for the sake of others;and if he were unable to
understand and acceptthis act of love, he must separate himself from all
share in the Master's work. This truth dawned upon him, but only in part,
and it led to the extraordinary revulsion of feeling which followed.
Vincent's Word Studies
Knowest- shalt know (οἷδας - γνώσῃ)
The A.V. ignores the distinction betweenthe two words. "Thou knowestnot"
(οὐκ οἶδας), of absolute and complete knowledge. Thoushalt learn or perceive
(γνώσῃ), of knowledge gainedby experience. See on John 2:24.
Hereafter(μετὰ ταῦτα)
Literally, after these things.
PRECEPTAUSTIN RESOURCES
BARNES
Verse 7

Thou knowestnot now - Though he saw the action of Jesus, yethe did not
fully understand the designof it. It was a symbolical action, inculcating a
lessonof humility, and intended to teachit to them in such a manner that it
would be impossible for them ever to forget it. Had he simply commanded
them to be humble, it would have been far less forcible and impressive than
when they saw him actually performing the office of a servant.
Shalt know hereafter - Jesus atthat time partially explained it John 13:14-15;
but he was teaching them by this expressive acta lessonwhich they would
continue to learn all their lives. Every day they would see more and more the
necessityofhumility and of kindness to eachother, and would see that they
were the servants of Christ and of the church, and ought not to aspire to
honors and offices, but to be willing to perform the humblest service to benefit
the world. And we may remark here that God often does things which we do
not fully understand now, but which we may hereafter. He often afflicts us; he
disappoints us; he frustrates our plans. Why it is we do not know now, but we
yet shall learn that it was for our good, and designedto teachus some
important lessonofhumility and piety. So he will, in heaven, scatterall
doubts, remove all difficulties, and show us the reasonofthe whole of his
mysterious dealings in his leading us in the wayto our future rest. We ought
also, in view of this, to submit ourselves to him; to hush every murmur, and to
believe that he does all things well. It is one evidence of piety when we are
willing to receive affliction at the hand of God, the reasonof which we cannot
see, contentwith the belief that we may see it hereafter; or, even if we never
do, still having so much confidence in God as to believe that what He does is
right.
CALVIN
Verse 7
7.WhatI do. We are taught by these words, that we ought simply to obey
Christ, even though we should not perceive the reasonwhy he wishes this or
that thing to be done. In a well-regulatedhouse, one person, the head of the
family, has the sole fight to say what ought to be done; and the servants are
bound to employ their hands and feetin his service. That man, therefore, is
too haughty, who refuses to obey the command of God, because he does not

know the reasonof it. But this admonition has a still more extensive meaning,
and that is, that we should not take it ill to be ignorant of those things which
God wishes to be hidden from us for a time; for this kind of ignorance is more
learned than any other kind of knowledge, whenwe permit God to be wise
above us.
THE SUBLIMITY OF JESUS
Dr. W. A. Criswell
John 13: 3-10
6-5-88 10:50 a.m.
In our preaching through the Gospelof John, we have come to chapter 13.
This is the beginning of the “Holy of Holies” of the New Testament. There
have been more tears that have fallen upon these pages than upon any other
literature in human speech. And more hearts have been strengthenedand
comforted by these sacredchapters than by any other portion of the revealed
Word of God.
We begin reading this morning at the thirteenth chapter and the third verse:
Jesus knowing that the Fatherhad 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.
Then He poured water into a basin, and begin to washthe disciples’ feet, and
to wipe them with the towelwherewith He was girded.
Then He came to Simon Peter—who was reluctantthat the Lord should wash
his feet;
… Peter saith unto Him, Thou shall never washmy feet. And the Lord
answeredand said, If I washthee not, thou has no part with Me.

Simon Petersaith unto Him, Lord, then not my feet only, but all over, wash
my hands and my head.
Jesus saithto him, He that is washedneedeth not save but to washhis feet, but
is cleanevery whit…
So after He had washedtheir feet, and had taken His garments, and sat down,
He said, Know ye what I have done to you?
Ye call Me Masterand Lord; and ye saywell; for so I am.
If I then, your Lord and Master, have washedyour feet; ye also ought to wash
one another’s feet.
For I have given you an example, that ye should do as I have done to you.
[John 13:3-15]
Now the exposition. When we begin reading this story of humility and service
and condescension, atthe third verse: “Jesusknowing that God the Father
had given all things into His hands” [John 13:3]—when we begin with that
startling and unusual pronouncement, “All things” in heavenand earth,
created, uncreated, seenand unseen; all things are given unto the hands of
Jesus from God the Father[John 13:3], then we are amazingly startled at the
continuation of the narrative. He takes off His garments. He girds Himself
with a towel. He pours water into a basin, and He washes the disciples’feet,
and wipes them with the towelwherewith He was girded [John 13:4-5].
It is as though the Lord God, in thunderous tones, calls the attention of the
universe to this incarnate Son of heaven. And in startling anticipation, we
expectthe Lord God to reveal to us a burning seraph, or a flaming warrior
with his sword of judgment unsheathed. And instead He presents to us a little
humble mountain flower, or a small newborn lamb, or a wide-eyed innocent
child.
The contrastis overwhelming and unimaginative. “All things are given Me of
God the Father in heaven [John 13:3]: the whole vastillimitable creationthat
lies above us and the earth planted that lies beneath us and the future that lies
before us. All of it is given into My hands.” ThenHe disrobes, and washes feet
[John 13:4-5].
What do you think He will do when He makes the pronouncement that all
things are given into My hands? Omnipotence, grandeur and glory: “All of it
is given unto Me” [John 13:3]. Wouldn’t you expect Him to make some
marvelous revelationof the secretof His incarnation, the humanity of His

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