John Chapter Thirteen
Jesus Washes the Disciples’ Feet
13:1 Now before the Feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end.
Once again John sets the stage for his narrative, for the next series of events that are reported in the following four to five chapters (13-16, and possibly 17) which took place in an “upper room,” although John never uses that description (only used by Mark and Luke, see Mark 14:15; Luke 22:12). This section is often called the Upper Room Discourse, which includes a number of lessons and prayers. Here John notes that they were gathered for the Feast of the Passover.[1] And that Jesus knew His time to die was soon, where He would be with His Father. John also notes that Jesus “loved his own who were in the world.” Some translations state that Jesus loved His disciples, while not referenced in the Greek text, it is often implied that He was speaking about His disciples. However, the phrase, “Having love his own who were in the world, he loved them to the end,” is generally applied to include all believers. To the end of what? Was Jesus referring to His time on earth, or the end of time? Perhaps we should remember how Matthew closed his gospel account, with the promise from Jesus, “I am with you always, to the end of the age.” (Matthew 28:20b) The “end of the age” referring to the period we live in before His return and the beginning of the Millennial reign and then into eternity with Him.
13:2 During supper, when the devil had already put it into the heart of Judas Iscariot, Simon’s son, to betray him,
John continues to describe the scene but adds that while everyone was participating in the Seder, that Satan put the idea to betray Jesus in the heart of Judas Iscariot (who was already identified as His betrayer by Jesus, see John 6:70-71). This does not mean that Judas was not responsible for his actions, as John has clearly identified Judas as a fraud someone who only had his own interests in mind (see John 12:4-6).
13:3 Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going back to God,
Before writing about a remarkable scene John writes about Jesus knowing that all things were given into His hands (potentially impossible for us to fully understand the extent of that statement, but John is exalting Jesus and clearly is emphasizing that He has the ultimate authority). Plus, He notes that He came from God and was going back to God. There is no doubt, He is God, which makes this next event truly incredible.
13:4 rose from supper. He laid aside his outer garments, and taking a towel, tied it around his waist. 5 Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was wrapped around him. 6 He came to Simon Peter, who said to him, “Lord, do you wash my feet?” 7 Jesus answered him, “What I am doing you do not understand now, but afterward you will understand.” 8 Peter said to him, “You shall never wash my feet.” Jesus answered him, “If I do not wash you, you have no share with me.” 9 Simon Peter said to him, “Lord, not my feet only but also my hands and my head!” 10 Jesus said to him, “The one who has bathed does not need to wash, except for his feet, but is completely clean. And you are clean, but not every one of you.” 11 For he knew who was to betray him; that was why he said, “Not all of you are clean.”
For us to understand, we need to go back in time before people wore shoes. Each of these men wore sandals and since roads were not paved, they walked on dusty paths and naturally their feet got dirty. It was common for households to have a servant or someone wash visitor’s feet as they entered. But no one washed the feet of the disciples. Possibly due to pride, none of the disciples volunteered to wash the feet of the others.
Then Jesus stands up and proceeds to wash their feet. Imagine God, the Creator Himself, washing the feet of others, truly a humble act that He wanted His disciples to emulate. He got up, took off His outer garments and took a towel and tied it around His waist and then poured some water into a basin and began to wash the feet of His disciples. When He got to Peter he understood that the roles should be reversed and didn’t want his feet washed by Him. Jesus then told Peter that what He was doing was not something he would understand now but will in the future. Pointing to a time when they will all understand that what Jesus did on the cross washes away sin and to serve God was to humbly serve others. But Peter still didn’t want his feet washed by Jesus. Then Jesus tells Peter if he does not allow Him to wash, then Peter cannot share (participate) with what Jesus is doing. Peter did not understand that Jesus’ washing of their feet was more than a physical washing, through the washing, He was illustrating the need for a spiritual cleansing. Something that only Jesus can offer. Still stubborn and still thinking Jesus was only offering a physical washing, he reluctantly agreed but then also wanted Him to clean his head and hands. Jesus told Peter that there was no need, as a person that has bathed all over does not need to wash again, except the feet to be entirely clean. Jesus then said that they were now clean, but not all of them, referring to Judas who would soon betray Him.
13:12 When he had washed their feet and put on his outer garments and resumed his place, he said to them, “Do you understand what I have done to you? 13 You call me Teacher and Lord, and you are right, for so I am. 14 If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. 15 For I have given you an example, that you also should do just as I have done to you. 16 Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him. 17 If you know these things, blessed are you if you do them. 18 I am not speaking of all of you; I know whom I have chosen. But the Scripture will be fulfilled, ‘He who ate my bread has lifted his heel against me.’ 19 I am telling you this now, before it takes place, that when it does take place you may believe that I am he. 20 Truly, truly, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me.”
After washing the feet of His disciples, He sat down and asked them if they understood what He had just done. He continued by saying that they call Him Teacher and Lord, and that is true and appropriate as He is. He then asks them, if their Lord and Teacher washed their feet as an example of what to do, they should do the same and wash the feet of others.
Jesus tells them that a servant is not greater than their master, and a messenger (Greek ‘apostolos’,[2] one sent, most often translated as ‘apostle’) is not greater than the person who sent them. He then tells them that if they know these things, then they will be blessed if they do them. Jesus is telling them that as servants and messengers for God, that if they know what needs to be done and do them, they will be blessed. Jesus is preparing them to be His apostles, those being sent by Him to be messengers of the gospel.
Jesus adds that He is not speaking to all of them, that He knows who He has chosen to be apostles. And that the prophecy from Psalm 41:9 will be fulfilled, “The one who eats my food has turned against me.” (Verse 18b, NLT) Jesus told them that He was telling them this now, before it occurred, so that they would know when it happened that they would know that He is the Messiah, the one spoken about in prophecy.
Jesus briefly explains the power and influence they have as His apostles. Anyone who accepts their message, receives Jesus, and anyone who receives Jesus receives the One who sent Him, God the Father.
Considerations
Prophetic Text Overview No. 28
Jesus connects Himself to the prophecy found in the last half of Psalm 41:9, “He who ate my bread has lifted his heel against me.” He is alluding to the fact that one of His disciples, who is celebrating Passover and eating the Seder meal with Him, will betray Him.[3] After being “troubled in His spirit,” Jesus will out right state that He will soon be betrayed.
Ever since the first day when man recognized that they have sinned against God, a fact that could only have been revealed to them by God, they have sought ways to be forgiven by Him (or repair the damage). However, Scripture tells us that there is nothing mankind can do to negate the affects of sin. Paul tells us bluntly, “the wages of sin is death” (Romans 6:23a), the penalty for sin is eternal condemnation. But Paul doesn’t stop there, he continues, “but the free gift of God is eternal life in Christ Jesus our Lord.” (Romans 6:23b) Until we allow Jesus to wash us by accepting His free gift, the sin remains, and we are condemned. There is no other route available to forgiveness. It is interesting that Jesus in reprimanding Peter said, “If I do not wash you, you have no share with me.” (Verse 8) A truth that applies to all that desire to be forgiven, unless Jesus washes them, the ‘dirt’ of sin remains. Having Jesus, or anyone else, washing your feet is not a literal requirement, this is an illustration of the need to be cleansed by the blood of Jesus, salvation is only available through Him.
One of You Will Betray
[Text parallels Matthew 26:21-25; Mark 14:18-21 and Luke 22:21-23]
13:21 After saying these things, Jesus was troubled in his spirit, and testified, “Truly, truly, I say to you, one of you will betray me.”
Once again John reports Jesus being troubled in His sprit (see John 12:27) as He openly announces to His inner circle of disciples that one of them will betray Him. By not identifying the person, this caused a round of “Is it I, Lord?” from each of the disciples (see Matthew 26:22; Mark 14:19; Luke 22:23).
13:22 The disciples looked at one another, uncertain of whom he spoke. 23 One of his disciples, whom Jesus loved, was reclining at table at Jesus’ side, 24 so Simon Peter motioned to him to ask Jesus of whom he was speaking. 25 So that disciple, leaning back against Jesus, said to him, “Lord, who is it?”
The disciples were naturally curious as to who Jesus was talking about. They had been together following Jesus for many years. Now the mood of the room dramatically changed as everyone wondered who could it be? As the disciples looked at each other, one of the disciples identified as one “whom Jesus loved,” believed to be a reference to the author, John himself,[4] was reclining next to Jesus. Peter was able to get John’s attention and motioned him to ask Jesus who He was talking about. John then leaned towards Jesus and asked Him who was going to betray Him.
13:26 Jesus answered, “It is he to whom I will give this morsel of bread when I have dipped it.” So when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot. 27 Then after he had taken the morsel, Satan entered into him. Jesus said to him, “What you are going to do, do quickly.” 28 Now no one at the table knew why he said this to him. 29 Some thought that, because Judas had the moneybag, Jesus was telling him, “Buy what we need for the feast,” or that he should give something to the poor. 30 So, after receiving the morsel of bread, he immediately went out. And it was night.
Jesus responded to John’s inquiry undoubtedly saying in a near-inaudible whisper, that it would be the one that He will give the morsel of bread He was holding (Greek ‘psōmion’,[5] a fragment of bread for dipping, in context likely unleavened bread) to after dipping. Jesus then dipped the morsel and gave it to Judas. John records that Satan entered Judas again (he had entered Judas before arranging with the chief priests and officers, see Luke 22:3-6, see also verse two).[6] Jesus told Judas to do what he was going to do quickly. The disciples had no idea what Jesus meant when He spoke those words to Judas. Since he was responsible for the money they thought Jesus was talking about some financial issue. After eating the bread, Judas left. John notes that it was night.
By telling Judas to go quickly, He was not only telling Judas that He knew about his betrayal, He was changing the timing of His arrest. The authorities wanted to wait until the Jews that pilgrimaged to Jerusalem had gone back home, but Jesus had other plans. He was to be crucified on Passover.[7] Which meant everything needed to happen very quickly.
Considerations
As mentioned in the Introduction to John, that when John referred to himself in his gospel account that he used the phrase, “the one whom Jesus loved.” But how did the scholars figure out that the author was talking about himself?
Instead of naming the apostle John as its author, John’s gospel claims to have been written by “the disciple whom Jesus loved” (21:20). An analysis of the texts that mention him makes it clear that the beloved disciple is none other than the apostle John. The first clue to his identity is that he was present at the Last Supper (13:23). Since only the Twelve were present at that meal (Matt. 26:20; Mark 14:17–18; Luke 22:14), the beloved disciple had to have been an apostle (which means he cannot have been John Mark, Lazarus, or the rich young ruler [who was not even a believer! (Matt. 19:22)], as some critics have proposed). John 21:2 further narrows his identification to Peter, Thomas, Nathanael, the sons of Zebedee, or two other unnamed disciples. Peter, Thomas, and Nathanael cannot be the beloved disciple, since they are named in the text. (He also cannot be Peter, because they address each other [13:24; 21:7]). The two unnamed disciples can also be ruled out; if one of them was the beloved disciple and hence the author of the fourth gospel, why did he not mention the apostle John by name? Further, his closeness to Jesus (“reclining on Jesus’ bosom” [13:23]) at the Last Supper reveals that the beloved disciple was one of the inner circle of the Twelve. Of those three, he cannot, as noted above, have been Peter. Nor could he have been James, because he was martyred too early to have written the gospel of John (Acts 12:2). By process of elimination, the beloved disciple and author of John (21:24) can only be the apostle John. That identification is further strengthened by the beloved disciple’s close association with Peter (13:23–24; 20:2; 21:7), which was true of John (Luke 22:8; Acts 3:1–11; 4:13, 19; 8:14; Gal. 2:9).[8]
A New Commandment
13:31 When he had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in him. 32 If God is glorified in him, God will also glorify him in himself, and glorify him at once. 33 Little children, yet a little while I am with you. You will seek me, and just as I said to the Jews, so now I also say to you, ‘Where I am going you cannot come.’ 34 A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. 35 By this all people will know that you are my disciples, if you have love for one another.”
After the Seder meal, Jesus begins to teach His final set of lessons for the disciples. He already modeled that serving God begins with humility, that there is no room for self-righteousness when He washed the feet of His disciples (which would include anyone with feelings of superiority or that they are the recipient of a higher calling). Demonstrating that to serve and follow Him requires one to serve others in humility.
Now after Judas left, Jesus proclaims to the remaining eleven disciples that He is glorified and that His Father is glorified in Him. And if His Father is glorified in Him, His Father will also glorify Jesus in Himself. Verses 31 and 32 can be confusing, Jesus again notes the intimate nature of His relationship with His Father, emphasizing the mutual glory that will result from His death and resurrection. To prepare them for their future ministries, Jesus acknowledges receiving glory for His victory on the cross that allows believers to be saved. Even though completion of that victory was yet future at that time, being omniscient He knew what He was about to face and that He would succeed. The disciples needed to know that Jesus is God and that He is glorified by His Father. While we may not be able to fully comprehend what that means, we can understand that Jesus was endorsed by the highest authority (see Considerations below). So that we can know that what He promises will be fulfilled, including eternal life with Him. All of the lessons He is about to teach refers to after His victory.
Jesus addresses them as “little children,” a term of endearment, to remind them that He will only be with them a short period of time. That where He is going, just as He told the Jews before (see John 7:34; 8:21), no one can follow. As the Messiah, He alone can clear the path to heaven, having lived a sinless life, He will soon suffer, die, and rise to life again and then shortly after that ascend to heaven to sit at the right hand of His Father on His throne. To be glorified as He proclaimed would mean He would no longer be physically with them, so He gave them a new commandment. As His followers, they were to love one another. He tells them that by this love, all people will know that they are His disciples. This commandment is given to all Christian disciples, they were to love unconditionally then, and we are all to love each other unconditionally today (even to those that will never return that love, see Matthew 5:43-48). The Greek word for love that Jesus is using is ‘agapate’,[9] the highest form of love.
Considerations
Jesus spoke about Him and His Father receiving glory. You may have wondered what glory? After all, what glory can be obtained in death? With Jesus living a sinless life, suffering, dying on a cross, and rising to life again, life changed for every human being that ever lived, that is currently living, and those who are yet born. God is a loving God, but He is also a just God, requiring any violation against God to be paid. Remember what the apostle Paul informed us about sin, that “the wages of sin is death” (Romans 6:23a). By providing victory over death, Jesus declared God’s justice, He paid the price for all of humanity, the penalty for violating God’s law (all sin) was now paid in full, demonstrating God’s power and love. All glory and honor belongs to God, the Father, the Son, and the Holy Spirit. For humanity, what Jesus did on the cross changed everything. Instead of eternal darkness, Jesus offers eternal life with Him, the choice is yours. The glory is not from death, but from the life after death.
Jesus Foretells Peter’s Denial
[Text parallels Luke 22:31-34]
13:36 Simon Peter said to him, “Lord, where are you going?” Jesus answered him, “Where I am going you cannot follow me now, but you will follow afterward.” 37 Peter said to him, “Lord, why can I not follow you now? I will lay down my life for you.” 38 Jesus answered, “Will you lay down your life for me? Truly, truly, I say to you, the rooster will not crow till you have denied me three times.
Peter asks Jesus, “Where are you going?” Jesus again tells him that where He is going he cannot follow (only someone without sin could proceed). But once He has paid the price of humanity’s sin and rises victoriously conquering death, they (and all future believers) will eventually follow (after their deaths). Peter, still not comprehending what Jesus was about to endure, asked why he could not follow Him now. Peter, perhaps being obstinate and prideful, then announced that he would be willing to die for Him. Jesus then tells Peter that is not how it will happen, as he will deny Him three times before the rooster crows that evening.
It is interesting to note that John records this event earlier in the “upper room” discourse than the other gospels, which places this dialog later between Peter and Jesus just before leaving for Gethsemane after the Seder meal (see Matthew 26:30-35; Mark 14:26-31; Luke 22:39-40a).
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[1] See “The Introduction to Passover” between Matthew 26:16 and Matthew 26:17.
[2] Strong’s Greek 652.
[3] See Considerations under Matthew 26:26-29 "Betrayed by a Friend."
[4] See Introduction to John and Considerations below.
[5] Strong’s Greek 5596.
[6] See commentaries under Matthew 26:14-16, 20-25 and Luke 22:3-6 regarding Satan's influence on Judas.
[7] See also commentary under Matthew 26:20-25.
[8] MacArthur, J. F., Jr. (2006). John 1–11 (pp. 6–7). Moody Press.
[9] Strong’s Greek 25.