Bible Heaven/Bible Heaven.iso/robertsn/rwp-joh/joh13.rwp

Text File | 1993-03-13 | 27KB | 477 lines

13:1 {Now before the feast of the passover} (\pro de tês heortês
tou pascha\). Just before, John means, not twenty-four hours
before, that is our Thursday evening (beginning of 15th of Nisan,
sunset to sunset Jewish day), since Jesus was crucified on Friday
15th of Nisan. Hence Jesus ate the regular passover meal at the
usual time. The whole feast, including the feast of unleavened
bread, lasted eight days. For a discussion of the objections to
this interpretation of John in connexion with the Synoptic
Gospels one may consult my _Harmony of the Gospels_, pp. 279-84,
and David Smith's _In the Days of His Flesh_, Appendix VIII. The
passover feast began on the 15th Nisan at sunset, the passover
lamb being slain the afternoon of 14th Nisan. There seems no real
doubt that this meal in #Joh 13:1-30| is the real passover meal
described by the Synoptics also (#Mr 14:18-21; Mt 26:21-25; Lu
22:21-23|), followed by the institution of the Lord's Supper.
Thus understood verse #1| here serves as an introduction to the
great esoteric teaching of Christ to the apostles (#Joh
13:2-17:26|), called by Barnas Sears _The Heart of Christ_. This
phrase goes with the principal verb \êgapêsen\ (loved). {Knowing}
(\eidôs\). Second perfect active participle, emphasizing the full
consciousness of Christ. He was not stumbling into the dark as he
faced "his hour" (\autou hê hôra\). See #18:4; 19:28| for other
examples of the insight and foresight (Bernard) of Jesus
concerning his death. See on #12:23| for use before by Jesus.
{That he should depart} (\hina metabêi\). Sub-final use of \hina\
with second aorist active subjunctive of \metabainô\, old word,
to go from one place to another, here (#5:24; 1Jo 3:14|) to go
from this world (#8:23|) back to the Father from whom he had come
(#14:12,28; 16:10,28; 17:5|). {His own which were in the world}
(\tous idious tous en tôi kosmôi\). His own disciples
(#17:6,9,11|), those left in the world when he goes to the
Father, not the Jews as in #1:11|. See #Ac 4:23; 1Ti 5:8| for the
idiom. John pictures here the outgoing of Christ's very heart's
love (chs. #Joh 13-17|) towards these men whom he had chosen and
whom he loved "unto the end" (\eis telos\) as in #Mt 10:22; Lu
18:15|, but here as in #1Th 2:16| rather "to the uttermost." The
culmination of the crisis ("his hour") naturally drew out the
fulness of Christ's love for them as is shown in these great
chapters (#Joh 13-17|).

13:2 {During supper} (\deipnou ginomenou\). Correct text, present
middle participle of \ginomai\ (not \genomenou\, second aorist
middle participle, "being ended") genitive absolute. Verse #4|
shows plainly that the meal was still going on. {The devil having
already put} (\tou diabolou êdê beblêkotos\). Another genitive
absolute without a connective (asyndeton), perfect active
participle of \ballô\, to cast, to put. Luke (#Lu 22:3|) says
that Satan entered Judas when he offered to betray Jesus. Hence
John's "already" (\êdê\) is pertinent. John repeats his statement
in verse #27|. In #Joh 6:70| Jesus a year ago had seen that Judas
was a devil. {To betray him} (\hina paradoi auton\). Cf. #Ac
5:3|. Purpose clause with \hina\ and second aorist active
subjunctive of \paradidômi\ (form in \-oi\ as in #Mr 14:10|
rather than the usual \-ôi\ in #Lu 22:4|). Satan had an open door
by now into the heart of Judas.

13:3 {Knowing} (\eidôs\). Repeated from verse #1|, accenting the
full consciousness of Jesus. {Had given} (\edôken\). So Aleph B L
W, aorist active instead of \dedôken\ (perfect active) of
\didômi\. Cf. #3:31| for a similar statement with \en\ instead of
\eis\. See #Mt 11:27| (#Lu 10:22|) and #28:18| for like claim by
Jesus to complete power. {And that he came forth from God, and
goeth unto God} (\kai hoti apo theou exêlthen kai pros ton theon
hupagei\). See plain statement by Jesus on this point in #16:28|.
The use of \pros ton theon\ recalls the same words in #1:1|.
Jesus is fully conscious of his deity and Messianic dignity when
he performs this humble act.

13:4 {Riseth from supper} (\egeiretai ek tou deipnou\). Vivid
dramatic present middle indicative of \egeirô\. From the couch on
which he was reclining. {Layeth aside} (\tithêsin\). Same
dramatic present active of \tithêmi\. {His garments} (\ta
himatia\). The outer robe \tallith\ (\himation\) and with only
the tunic (\chitôn\) on "as one that serveth" (#Lu 22:27|). Jesus
had already rebuked the apostles for their strife for precedence
at the beginning of the meal (#Lu 22:24-30|). {A towel}
(\lention\). Latin word _linteum_, linen cloth, only in this
passage in the N.T. {Girded himself} (\diezôsen heauton\). First
aorist active indicative of \diazônnuô\ (\-umi\), old and rare
compound (in Plutarch, LXX, inscriptions, and papyri), to gird
all around. In N.T. only in John (#13:4,5; 21:7|). Did Peter not
recall this incident when in #1Pe 5:5| he exhorts all to "gird
yourselves with humility" (\tên tapeinophrosunên egkombôsasthe\)?

13:5 {Poureth} (\ballei\). Vivid present again. Literally,
"putteth" (as in verse #2|, \ballô\). {Into the basin} (\eis ton
niptêra\). From verb \niptô\ (later form of \nizô\ in this same
verse and below) to wash, found only here and in quotations of
this passage. Note the article, "the basin" in the room. {Began
to wash} (\êrxato niptein\). Back to the aorist again as with
\diezôsen\ (verse #4|). \Niptô\ was common for washing parts of
the body like the hands or the feet. {To wipe} (\ekmassein\). "To
wipe off" as in #12:3|. {With the towel} (\tôi lentiôi\).
Instrumental case and the article (pointing to \lention\ in verse
#4|). {Wherewith} (\hôi\). Instrumental case of the relative
\ho\. {He was girded} (\ên diezôsmenos\). Periphrastic past
perfect of \diazônnuô\ for which verb see verse #4|.

13:6 {So he cometh} (\erchetai oun\). Transitional use of \oun\
and dramatic present again (\erchetai\). {Lord, dost thou wash my
feet?} (\Kurie, su mou nipteis tous podas;\). Emphatic contrast
in position of \su mou\ (away from \podas\), "Dost thou my feet
wash?" "Peter, we may suppose, drew his feet up, as he spoke, in
his impulsive humility" (Bernard).

13:7 {I ... thou} (\egô ... su\). Jesus repeats the pronouns used
by Peter in similar contrast. {Not now} (\ouk arti\). Just now
\arti\ means (#9:19,25|). Used again by Jesus (verse #33|) and
Peter (verse #37|). {But thou shalt understand hereafter}
(\gnôsêi de meta tauta\). Future middle of \ginôskô\ (instead of
the verb \oida\) to know by experience. "Thou shalt learn after
these things," even if slowly.

13:8 {Thou shalt never wash my feet} (\ou mê nipsêis mou tous
podas eis ton aiôna\). Strong double negative \ou mê\ with first
aorist active subjunctive of \niptô\ with \eis ton aiôna\ (for
ever) added and \mou\ (my) made emphatic by position. Peter's
sudden humility should settle the issue, he felt. {If I wash thee
not} (\ean mê nipsô se\). Third-class condition with \ean mê\
(negative). Jesus picks up the challenge of Peter whose act
amounted to irreverence and want of confidence. "The first
condition of discipleship is self-surrender" (Westcott). So
"Jesus, waiting with the basin" (Dods), concludes. {Thou hast no
part with me} (\ouk echeis meros met' emou\). Not simply here at
the supper with its fellowship, but in the deeper sense of mystic
fellowship as Peter was quick to see. Jesus does not make
foot-washing essential to spiritual fellowship, but simply tests
Peter's real pride and mock-humility by this symbol of
fellowship.

13:9 {Not my feet only, but also my hands and my head} (\mê tous
podas mou monon alla kai tas cheiras kai tên kephalên\). Nouns in
the accusative case object of \nipson\ understood. Peter's
characteristic impulsiveness that does not really understand the
Master's act. "A moment ago he told his Master He was doing too
much: now he tells Him He is doing too little" (Dods).

13:10 {He that is bathed} (\ho leloumenos\). Perfect passive
articular participle of \louô\, to bathe the whole body (#Ac
9:37|). {Save to wash his feet} (\ei mê tous podas nipsasthai\).
Aleph and some old Latin MSS. have only \nipsasthai\, but the
other words are genuine and are really involved by the use of
\nipsasthai\ (first aorist middle infinitive of \niptô\, to wash
parts of the body) instead of \lousasthai\, to bathe the whole
body (just used before). The guest was supposed to bathe (\louô\)
before coming to a feast and so only the feet had to be washed
(\niptô\) on removing the sandals. {Clean} (\katharos\). Because
of the bath. For \katharos\ meaning external cleanliness see #Mt
23:26; 27:59;| but in #Joh 15:3| it is used for spiritual purity
as here in "ye are clean" (\katharoi\). {Every whit} (\holos\).
All of the body because of the bath. For this same predicate use
of \holos\ see #9:34|. {But not all} (\all' ouchi pantes\).
Strongly put exception (\ouchi\). Plain hint of the treachery of
Judas who is reclining at the table after having made the bargain
with the Sanhedrin (#Mr 14:11|). A year ago Jesus knew that Judas
was a devil and said to the apostles: "One of you is a devil"
(#6:64,70|). But it did not hurt them then nor did they suspect
each other then or now. It is far-fetched to make Jesus here
refer to the cleansing power of his blood or to baptism as some
do.

13:11 {For he knew him that should betray him} (\êidei gar ton
paradidonta auton\). Past perfect \êidei\ used as imperfect.
Jesus had known for a year at least (#6:64,70|) and yet he
treated Judas with his usual courtesy. The articular present
participle of \paradidômi\, "the betraying one," for Judas was
already engaged in the process. Did Judas wince at this thrust
from Jesus?

13:12 {Sat down again} (\anepesen palin\). Second aorist active
indicative of \anapiptô\, old compound verb to fall back, to lie
down, to recline. \Palin\ (again) can be taken either with
\anepesen\, as here, or with \eipen\ (he said again). {Know ye
what I have done to you?} (\ginôskete ti pepoiêka humin;\). "Do
ye understand the meaning of my act?" Perfect active indicative
of \poieô\ with dative case (\humin\). It was a searching
question, particularly to Simon Peter and Judas.

13:13 {Ye} (\humeis\). Emphatic. {Call me} (\phôneite me\).
"Address me." \Phôneô\ regular for addressing one with his title
(#1:48|). {Master} (\Ho didaskalos\). Nominative form (not in
apposition with \me\ accusative after \phôneite\), but really
vocative in address with the article (called titular nominative
sometimes) like \Ho Kurios kai ho theos mou\ in #20:28|.
"Teacher." See #11:28| for Martha's title for Jesus to Mary.
{Lord} (\Ho Kurios\). Another and separate title. In #1:38| we
have \Didaskale\ (vocative form) for the Jewish \Rabbei\ and in
#9:36,38| \Kurie\ for the Jewish _Mari_. It is significant that
Jesus approves (\kalôs\, well) the application of both titles to
himself as he accepts from Thomas the terms \kurios\ and \theos\.
{For I am} (\eimi gar\). Jesus distinctly claims here to be both
Teacher and Lord in the full sense, at the very moment when he
has rendered this menial, but symbolic, service to them. Here is
a hint for those who talk lightly about "the peril of worshipping
Jesus!"

13:14 {If I then} (\ei oun egô\). Argumentative sense of \oun\
(therefore). Condition of first class, assumed to be true, with
first aorist active indicative of \niptô\, "If I, being what I
am, washed your feet" (as I did). {Ye also ought} (\kai humeis
opheilete\). The obligation rests on you _a fortiori_. Present
active indicative of the old verb \opheilô\, to owe a debt (#Mt
18:30|). The mutual obligation is to do this or any other needed
service. The widows who washed the saints' feet in #1Ti 5:10| did
it "as an incident-of their hospitable ministrations" (Bernard).
Up to 1731 the Lord High Almoner in England washed the feet of
poor saints (_pedilavium_) on Thursday before Easter, a custom
that arose in the fourth century, and one still practised by the
Pope of Rome.

13:15 {An example} (\hupodeigma\). For the old \paradeigma\ (not
in N.T.), from \hupodeiknumi\, to show under the eyes as an
illustration or warning (#Mt 3:7|), common in the papyri for
illustration, example, warning, here only in John, but in #Jas
5:10; 2Pe 2:6; Heb 4:11; 8:5; 9:26|. Peter uses \tupoi\ (#1Pe
5:3|) with this incident in mind. In #Jude 1:7| \deigma\ (without
\hupo\) occurs in the sense of example. {That ye also should do}
(\hina kai humeis poiête\). Purpose clause with \hina\ and the
present active subjunctive of \poieô\ (keep on doing). Doing
what? Does Jesus here institute a new church ordinance as some
good people today hold? If so, it is curious that there is no
record of it in the N.T. Jesus has given the disciples an object
lesson in humility to rebuke their jealousy, pride, and strife
exhibited at this very meal. The lesson of the "example" applies
to all the relations of believers with each other. It is one that
is continually needed.

13:16 {Is not greater} (\ouk estin meizôn\). Comparative
adjective of \megas\ (greater) followed by the ablative case
\kuriou\ (contrast between slave, lord) and \tou pempsantos\
(articular participle of \pempô\, to send, with contrast with
apostle, "one sent" (\apostolos\) from \apostellô\). Jesus here
enforces the dignity of service. In #Lu 22:27| Jesus argues this
point a bit. In #Lu 6:40| the contrast is between the pupil and
the teacher, though some pupils consider themselves superior to
the teacher. In #Mt 10:24| Jesus uses both forms of the saying
(pupil and slave). He clearly repeated this \logion\ often.

13:17 {If ye know} (\ei oidate\). Condition of first class
assumed as true, \ei\ and present (\oidate\ used as present)
active indicative. {If ye do} (\ean poiête\). Third-class
condition, \ean\ and present active subjunctive, assumed as
possible, "if ye keep on doing." Both conditions with the one
conclusion coming in between, "happy are ye." Just knowing does
not bring happiness nor just occasional doing.

13:18 {Not of you all} (\ou peri pantôn\). As in verse #11|, he
here refers to Judas whose treachery is no surprise to Jesus
(#6:64,70|). {Whom I have chosen} (\tinas exelexamên\). Indirect
question, unless \tinas\ is here used as a relative like \hous\.
The first aorist middle indicative of \eklegô\ is the same form
used in #6:70|. Jesus refers to the choice (#Lu 6:13|
\eklexamenos\, this very word again) of the twelve from among the
large group of disciples. \That the scripture might be fulfilled\
(\all' hina hê graphê plêrôthêi\). See the same clause in
#17:12|. Purpose clause with \hina\ and first aorist passive
subjunctive of \plêroô\. This treachery of Judas was according to
the eternal counsels of God (#12:4|), but none the less Judas is
responsible for his guilt. For a like elliptical clause see #9:3;
15:25|. The quotation is from the Hebrew of #Ps 41:9|. {He that
eateth} (\ho trôgôn\). Present active participle of old verb to
gnaw, to chew, to eat, in N.T. only in John (#6:54,56,57,58;
13:18|) and #Mt 26:38|. LXX has here \ho esthiôn\. {Lifted up his
heel against me} (\epêren ep' eme tên pternan autou\). First
aorist active indicative of \epairô\. \Pterna\, old word for
heel, only here in N.T. The metaphor is that of kicking with the
heel or tripping with the heel like a wrestler. It was a gross
breach of hospitality to eat bread with any one and then turn
against him so. The Arabs hold to it yet.

13:19 {From henceforth} (\ap' arti\). "From now on," as in #14:7;
Mt 23:39; Re 14:13|. {Before it come to pass} (\pro tou
genesthai\). \Pro\ with ablative of the articular second aorist
middle infinitive \ginomai\ (before the coming to pass). {When it
is come to pass} (\hotan genêtai\). Indefinite relative clause
with \hotan\ and the second aorist middle subjunctive of
\ginomai\, "whenever it does come to pass." {That ye may believe}
(\hina pisteuête\). Purpose clause with \hina\ and present active
subjunctive of \pisteuô\, "that ye may keep on believing." Cf.
#Isa 48:5|. {That I am he} (\hoti egô eimi\). As Jesus has
repeatedly claimed to be the Messiah (#8:24,58|, etc.). Cf. also
#14:29| (\pisteusête\ here); #16:4|.

13:20 {Whomsoever I send} (\an tina pempsô\). More precisely, "If
I send any one" (third-class condition, \an=ean\ and \tina\,
indefinite pronoun accusative case, object of \pempsô\, first
aorist active subjunctive of \pempô\, to send). This use of \ei
tis\ or \ean tis\ (if any one) is very much like the indefinite
relative \hostis\ and \hos an\ (or \ean\), but the idiom is
different. In #Mr 8:34f.| we have both \ei tis thelei\ and \hos
ean\ while in #Joh 14:13f.| we find \hoti an\ and \ean ti\
(Robertson, _Grammar_, p. 956).

13:21 {He was troubled in the spirit} (\etarachthê toi
pneumati\). First aorist passive indicative of \tarassô\ and the
locative case of \pneuma\. See already #11:33; 12:27| for this
use of \tarassô\ for the agitation of Christ's spirit. In
#14:1,27| it is used of the disciples. Jesus was one with God
(#5:19|) and yet he had our real humanity (#1:14|). {Testified}
(\emarturêsen\). First aorist active indicative of \martureô\,
definite witness as in #4:44; 18:37|. {One of you shall betray
me} (\heis ex humôn paradôsei me\). Future active of
\paradidômi\, to betray, the word so often used of Judas. This
very language occurs in #Mr 14:18; Mt 26:21| and the idea in #Lu
22:21|. Jesus had said a year ago that "one of you is a devil"
(#Joh 6:70|), but it made no such stir then. Now it was a bolt
from the blue sky as Jesus swept his eyes around and looked at
the disciples.

13:22 {Looked one on another} (\eblepon eis allêlous\).
Inchoative imperfect of \blepô\, "began to glance at one another
in bewilderment (doubting, \aporoumenoi\, present passive
participle of \aporeô\, to be at a loss, to lose one's way, \a\
privative and \poros\, way). They recalled their strife about
precedence and Judas betrayed nothing. {Concerning whom he spake}
(\peri tinos legei\). Indirect question retaining present active
indicative \legei\. See same note in »Mr 14:19; Mt 26:22; Lu
22:23|.

13:23 {Was at the table reclining in Jesus' bosom} (\ên
anakeimenos en tôi kolpôi tou Iêsou\). No word for "table" in the
text. Periphrastic imperfect of \anakeimai\, to lie back, to
recline. \Kolpos\ usual word for bosom (#1:18|). {Whom Jesus
loved} (\hon êgapa Iêsous\). Imperfect active of \agapaô\, John's
description of himself of which he was proud (#19:26; 20:2;
21:7,20|), identified in #21:24| as the author of the book and
necessarily one of the twelve because of the "explicit" (Bernard)
language of Mark (#Mr 14:17; Lu 22:14|). John son of Zebedee and
brother of James. At the table John was on the right of Jesus
lying obliquely so that his head lay on the bosom of Jesus. The
centre, the place of honour, Jesus occupied. The next place in
rank was to the left of Jesus, held by Peter (Westcott) or by
Judas (Bernard) which one doubts.

13:24 {Beckoneth} (\neuei\). Old verb to nod, in N.T. only here
and #Ac 24:10|. They were all looking in surprise at each other.
{Tell us who it is of whom he speaketh} (\eipe tis estin peri hou
legei\). Second aorist active imperative with indirect question
(\tis\) and relative clause (\peri hou\). Peter was cautious, but
could not contain his curiosity. John in front of Jesus was in a
favourable position to have a whispered word with him. {Breast}
(\stêthos\). As in #21:20; Lu 18:13| in place of \kolpon\ (verse
#23|). This is the moment represented in Leonardo da Vinci's
"Last Supper," only he shows the figures like the monks for whom
he painted it.

13:25 {He} (\ekeinos\). "That one" (John). {Leaning back}
(\anapesôn\). Second aorist active participle of \anapiptô\, to
fall back. {As he was} (\houtôs\). "Thus." It was easily done.

13:26 {He} (\ekeinos\). Emphatic pronoun again. {For whom I shall
dip the sop} (\hôi egô bapsô to psômion\). Dative case of the
relative (\hôi\) and future active of \baptô\, to dip (#Lu
16:24|). \Psômion\ is a diminutive of \psômos\, a morsel, a
common _Koiné_ word (in the papyri often), in N.T. only in this
passage. It was and is in the orient a token of intimacy to allow
a guest to dip his bread in the common dish (cf. #Ru 2:14|). So
#Mr 14:20|. Even Judas had asked: "Is it I?" (#Mr 14:19; Mt
26:22|). {Giveth it to Judas} (\didôsin Ioudâi\). Unobserved by
the others in spite of Christ's express language, because "it was
so usual a courtesy" (Bernard), "the last appeal to Judas' better
feeling" (Dods). Judas now knew that Jesus knew his plot.

13:27 {Then entered Satan into him} (\tote eisêlthen eis ekeinon
ho Satanas\). The only time the word Satan occurs in the Gospel.
As he had done before (#13:2; Lu 22:3|) until Christ considered
him a devil (#6:70|). This is the natural outcome of one who
plays with the devil. {That thou doest, do quickly} (\Ho poieis
poiêson tacheion\). Aorist active imperative of \poieô\. "Do more
quickly what thou art doing." \Tacheion\ is comparative of
\tacheôs\ (#Joh 11:31|) and in N.T. only here, #20:4; Heb
13:19,23|. See the eagerness of Jesus for the passion in #Lu
12:50|.

13:28 {No one knew} (\oudeis egnô\). Second aorist active
indicative of \ginôskô\. The disciples had not yet perceived the
treacherous heart of Judas.

13:29 {Some thought} (\tines edokoun\). Imperfect active of
\dokeô\. Mere inference in their ignorance. {The bag} (\to
glôssokomon\). See on »12:6| for this word. {What things we have
need of} (\hôn chreian echomen\). Antecedent (\tauta\) of the
relative (\hon\) not expressed. {For the feast} (\eis tên
heortên\). The feast of unleavened bread beginning after the
passover meal and lasting eight days. If this was twenty-four
hours ahead of the passover meal, there was no hurry for next day
would be in ample time. {Or that he should give something to the
poor} (\ê tois ptôchois hina ti dôi\). Another alternative in
their speculation on the point. Note prolepsis of \tois ptôchois\
(dative case) before \hina dôi\ (final clause with \hina\ and
second aorist active subjunctive of \didômi\).

13:30 {Having received the sop} (\labôn to psômion\). Second
aorist active participle of \lambanô\. Judas knew what Jesus
meant, however ignorant the disciples. So he acted "straightway"
(\euthus\). {And it was night} (\ên de nux\). Darkness falls
suddenly in the orient. Out into the terror and the mystery of
this dreadful night (symbol of his devilish work) Judas went.

13:31 {Now} (\nun\). Now at last, the crisis has come with a
sense of deliverance from the presence of Judas and of surrender
to the Father's will (Westcott). {Is glorified} (\edoxasthê\).
First aorist passive of \doxazô\, consummation of glory in death
both for the Son and the Father. For this verb in this sense see
already #7:39; 12:16| and later #17:3|. Four times here in verses
#31f|.

13:32 {In himself} (\en hautôi\). Reflexive pronoun. God is the
source of the glory (#17:5|) and is the glory succeeding the
Cross (the glory with the Father in heaven). {And straightway}
(\kai euthus\). No postponement now. First and quickly the Cross,
then the Ascension.

13:33 {Little children} (\teknia\). Diminutive of \tekna\ and
affectionate address as Jesus turns to the effect of his going on
these disciples. Only here in this Gospel, but common in I John
(#1Jo 2:1|, etc.), and nowhere else in N.T. {Yet a little while}
(\eti mikron\). Accusative of extent of time. See also #7:33;
8:21| (to which Jesus here refers); #16:16-19|. {So now I say
unto you} (\kai humin legô arti\). This juncture point (\arti\)
of time relatively to the past and the future (#9:25; 16:12,31|).

13:34 {New} (\kainên\). First, in contrast with the old
(\archaios\, \palaios\), the very adjective used in #1Jo 2:7|) of
the "commandment" (\entolên\) at once called old (\palaia\). They
had had it a long time, but the practice of it was new. Jesus
does not hesitate, like the Father, to give commandments
(#15:10,12|). {That ye love one another} (\hina agapâte
allêlous\). Non-final use of \hina\ with present active
subjunctive of \agapaô\, the object clause being in the
accusative case in apposition with \entolên\. Note the present
tense (linear action), "keep on loving." {Even as} (\kathôs\).
The measure of our love for another is set by Christ's love for
us.

13:35 {By this} (\en toutôi\). Locative case with \en\, "In this
way," viz., "if ye have love" (\ean agapên echête\), condition of
third class (in apposition with \en toutôi\) with \ean\ and
present active subjunctive of \echô\ ("keep on having love"). See
#17:23| where Jesus prays for mutual love among the disciples
"that the world may know" that the Father sent him. Jerome (_ad
Galat_. vi. 10) says that in his extreme old age John repeated
often this command of Jesus and justified it: "Because it is the
Lord's commandment; and if it be fulfilled it is enough." See
also #14:31|. Tertullian (_Apol_. 39) urges it also as proof of
being disciples. Hatred of one another _per contra_, is an
argument that we are \not\ disciples (learners) of Jesus.

13:36 {Whither goest thou?} (\pou hupageis;\). Peter is puzzled
just as the Pharisees were twice (#7:35; 8:21f.|).

13:37 {"Why can I not follow thee even now?"} (\dia ti ou dunamai
soi akolouthein arti;\). The use of \arti\ (right now, this
minute) instead of \nun\ (at this time, verse #36|) illustrates
the impatience of Peter. {I will lay down my life for thee} (\ten
psuchên mou huper sou thêsô\). Future active indicative of
\tithêmi\. Peter, like the rest, had not yet grasped the idea of
the death of Christ, but, like Thomas (#11:16|), he is not afraid
of danger. He had heard Christ's words about the good shepherd
(#10:11|) and knew that such loyalty was the mark of a good
disciple.

13:38 {Wilt thou lay down?} (\thêseis;\). Jesus picks up Peter's
very words and challenges his boasted loyalty. See such
repetition in #16:16f.,31; 21:17|. {Shall not crow} (\phônêsêi\).
Aorist active subjunctive of \phôneô\, to use the voice, used of
animals and men. Note strong double negative \ou mê\. Mark adds
\dis\ (twice). John's report is almost identical with that in #Lu
22:34|. The other disciples joined in Peter's boast (#Mr 14:31;
Mt 26:35|). {Till thou hast denied} (\heôs hou arnêsêi\). Future
middle indicative or aorist middle subjunctive second person
singular (form identical) with compound conjunction \heôs hou\
(until which time), "till thou deny or deniest" (_futurum
exactum_ needless). Peter is silenced for the present. They all
"sat astounded and perplexed" (Dods).