John 13 - NIV Grace and Truth Study Bible

13:1 The second half of John’s Gospel (13:1—21:25) is often called the “Book of Glory.” It divides into three main sections: Jesus’ farewell discourse (Chs. 13–17); Jesus’ passion—that is, his arrest, trials, and crucifixion (Chs. 18–19); and Jesus’ resurrection appearances (Chs. 20–21). In the farewell discourse, Jesus spent the evening before his arrest sharing his final teachings with his disciples. They must have spent several hours together that night. Jesus revealed to them the power of humble service by washing their feet, which foreshadowed his work on the cross. He identified Judas as his betrayer, even though the disciples did not pick up on it at the time. He taught them, much to their surprise, that it would be better for him to depart than to remain with them, for only if he departed could he send the Holy Spirit to indwell them. They needed to know that persecution lay in their future, but they would not face it alone. Jesus spoke of these things and more as they gathered to eat a sacred meal (13:2). And as they gathered, the devil was among them, making the upper room a battlefield where a cosmic conflict was about to erupt. The farewell discourse concludes with Jesus’ heartfelt prayer for himself, his disciples, and future believers.

John begins by describing events in the upper room on the night of Passover. He focuses not on the Lord’s Supper but on Jesus’ washing of the disciples’ feet and on his extended teaching in the upper room. Jesus knew the time for his departure had arrived. John does not say that Jesus was about to die but says that Jesus was about to go to the Father. John directs the reader’s attention past the cross to Jesus’ return to heaven. There is not the slightest hint at the possibility of defeat. Jesus’ love and commitment to his disciples is unquestioned.

13:2–5 The reader sees twice in this chapter that the devil was at work in Judas (vv. 2,27). At this sacred gathering, a cosmic conflict was being waged. Despite Jesus’ knowledge that he had all authority and would soon return to his Father, he washed the disciples’ feet. Because many people wore sandals and walked on dry dusty roads, foot washing was a common custom. A good host provided a servant to wash his guests’ feet, but if none was available, he would not do it himself. John meticulously records the scene.

13:6–9 The exchange between Peter and Jesus reveals that the foot washing had symbolic significance beyond an act of humble service. Peter’s resistance to Jesus’ action was met by an even stronger statement from Jesus. The foot washing symbolized the cleansing that would take place through Jesus’ death on the cross. Peter’s reply to Jesus’ rebuke was characteristically impulsive; he asked Jesus to also wash his hands and head.

13:10–11 Jesus changed the imagery slightly to make the point that God cleanses/bathes a person at conversion, but as they live in this fallen world, they pick up the world’s dirt. What is needed is not another bath (conversion) but a cleansing of one’s feet, expressed by confessing sin for a clean conscience and maintaining close fellowship with the Lord (1Jn 1:9). But one disciple was not clean, because he was a traitor.

13:12–17 Jesus went on to make a practical application from the foot washing. If he, as their Lord and Teacher, washed their feet, they also should wash one another’s feet. Jesus compared himself to a master and his disciples to servants. If he, as their master, willingly washed his servants’ feet, how much more should they be willing to wash one another’s feet? Genuine blessing comes from obeying Jesus’ teachings, not just from hearing them.

13:18–20 After describing Jesus’ humility in the foot washing, John describes Jesus’ foreshadowing of his betrayal. As David was betrayed by a close friend (Ps 41:9), so David’s Son would be betrayed by a friend. Sharing bread with someone was a mark of friendship, which made the act of betrayal even more devious. Jesus told them these things so that their faith would be strengthened when they looked back on the events; they would know he had not been caught off guard. Jesus concluded by showing the relationship of his mission to their mission (Jn 13:20).

13:21–27 The thought of Judas’s betrayal deeply grieved Jesus. He had hinted at this betrayal numerous times, but now he stated it plainly. The disciples were shocked and had no idea which of them it might be. Peter motioned to the “disciple whom Jesus loved” (probably John) to ask Jesus the identity of the traitor (vv. 23–24). Jesus responded with an action instead of a verbal identification. John’s use of Judas’s full name brings a certain sobriety to the moment. After Judas took the piece of bread, Satan entered into him. Jesus, aware of what was happening, instructed Judas to act immediately.

13:28–30 No one seemed concerned when Judas departed. They likely thought he was taking care of matters related to the weeklong festivities since he acted as the treasurer for the group. The significance of Judas taking the piece of bread is seen in the fact that John mentions it again. The notation that it was “night” may have symbolic significance. Since the Passover meal was eaten at night, there was really no need to mention it chronologically. Theologically, though, it means that the plan was being put into motion that would culminate with the death of the Son of God. The contrast between light and darkness—a contrast that has been carried throughout the book—suggests that the kingdom of darkness was now at work. This was the darkest night the world has ever known.

13:31–33 Judas’s departure advances the plot. Jesus turned his attention to the disciples and began to instruct them. He spoke of his death as if it had already taken place since it was a part of God’s plan; nothing could stop it from happening. Jesus lovingly referred to his disciples as his children. He would be separated from his children during the time between his death and resurrection. The disciples would not be able to accompany him where he was going (v. 33).

13:34–38 Jesus instructed his disciples to love one another. The reason for this will soon become evident when he describes the world’s hatred of him and them (15:18–25). The command to love is new because it is based on a new standard of love—Jesus’ selfless love for his disciples. Jesus was not asking them to do anything he had not already done. Love is to be the distinguishing mark of Jesus’ followers. Peter passed over Jesus’ comment concerning love and returned to the issue of Jesus’ departure. Peter must have understood that danger would be involved since he confessed his willingness to die for Jesus (13:37). The irony is that Jesus would be the one laying down his life. Peter and the other disciples must have been shocked when Jesus prophesied Peter’s denials. This prediction must have been especially difficult for Peter to hear, for he had just professed his willingness to die for Jesus.