John 13 - NIV Study Bible

13:1—17:26 John has by far the longest account of the upper room, though curiously he says nothing about the institution of the Lord’s Supper. Still we owe to him most of our information about what our Lord said to his disciples on that fateful night. One feature of the farewell discourse is Jesus’ emphasis on love. The Greek noun agape (“love”) and the verb agapao (“love”) occur only 8 times in Chs. 1–12 but 31 times in Chs. 13–17. Chs. 13–14 take place at the Last Supper, while Chs. 15–16 may have been uttered on the way to Gethsemane (note “let us leave” in 14:31 [see note there]).

13:1 Passover Festival. See notes on 2:13; 5:1; see also notes on Ex 12:11–26. the hour. See note on 2:4. he loved them to the end. See 10:11,15,17; 15:13 and note.

13:2 evening meal. Some believe that this feast was a fellowship meal eaten sometime before the Passover Festival. This would mean that the Last Supper could not have been the Passover meal, as the Synoptic Gospels likely indicate. However, this meal may have been the Passover Festival itself, in which case the accounts of the Synoptics and John would agree. the devil. See v. 27. Judas . . . Iscariot. See note on 6:71.

13:3 the Father had put all things under his power. John again emphasizes the fulfillment of God’s plan and Jesus’ control of the situation. was returning to God. See 20:17 and note.

13:5 began to wash his disciples’ feet. A menial task (see note on 1:27), normally performed by a servant. On this occasion there was no servant, and no one else volunteered. Jesus’ action was during the meal, not upon arrival, and was done deliberately to emphasize a point. It was a lesson in humility, but it also set forth the principle of selfless service that was so soon to be exemplified in the cross. John alone tells of this incident, but Luke says that in rebuking the disciples over a quarrel concerning who would be the greatest, Jesus said, “I am among you as one who serves” (Lk 22:27). Jesus’ life of service would culminate on the cross (see Php 2:5–8 and notes).

13:8 No. Characteristically, Peter objected, though apparently no one else did. His actions reflect a mixture of humility (he did not want Jesus to perform this lowly service for him) and pride (he tried to dictate to Jesus; see also Mt 16:21–23). Unless I wash you. Jesus’ reply looks beyond the incident to what it symbolizes: Peter needed a spiritual cleansing. The external washing was a picture of cleansing from sin.

13:9 my hands and my head. Peter’s response was wholehearted, but he was still dictating to Jesus.

13:10 only to wash their feet. People would bathe themselves before going to a feast. When they arrived, they only needed to wash their feet to be entirely clean again. Jesus may be referring to daily repentance as opposed to the one-time act of salvation.

13:11 he knew. Again John emphasizes Jesus’ command of the situation.

13:13 Teacher . . . Lord. An instructor would normally be called “Teacher,” but “Lord” referred to one occupying a role of master. Jesus accepted both titles.

13:14 wash one another’s feet. Christians should be willing to perform the most menial services for one another. Cf. Gal 5:13 and note.

13:14–15 Some Christians believe that Christ intended to institute a foot-washing ordinance to be practiced regularly. Most Christians, however, interpret Christ’s action here as providing an example of humble service. Cf. 1Ti 5:10 and note.

13:16 With minor variations this saying, which Jesus used often, is found in 15:20; Mt 10:24; Lk 6:40 (cf. Mk 10:43–45; Lk 22:27). Its application changes with each context; here the point is that the disciples cannot claim to be “above” imitating Jesus’ act of menial service.

13:17 blessed if you do them. Cf. Eze 33:32 and note; Jas 1:22–25; 4:17.

13:18 not referring to all of you. Jesus was leading up to his prediction of the betrayal (see v. 21 and note). shared my bread. To eat bread together was a mark of close fellowship (see note on Ps 41:9). turned against. Or, more formally, “lifted up his heel against.” The idiom may be derived from a horse’s preparing to kick, or perhaps something like shaking off the dust from one’s feet (see Lk 9:5 and note).

13:19 so that . . . you will believe. See note on 12:44. Jesus’ concern was for the disciples, not himself. I am who I am. An emphatic form of speech, such as that in 8:58 (see note there). Cf. Ex 3:14–15 and notes; see also article.

13:20 anyone I send . . . the one who sent me. Jesus’ mission is a common theme in this Gospel (see notes on 4:34; 12:44; 17:3–4,18), and now the mission of his followers is linked with it (cf. 20:21).

13:21 troubled. See 11:33 and note. Though he knew of it long before it happened, Jesus was grieved by the betrayal of a friend.

13:22 at a loss. The disciples’ astonishment shows that Judas had concealed his contacts with the high priests. No one suspected him (v. 28), but all seem to have thought that the betrayal would be involuntary (Mk 14:19).

13:23 the disciple whom Jesus loved. First mentioned here (see also at 19:26; 21:7,20). Usually thought to be John, the author of this Gospel (see Introduction: Author). The expression does not, of course, mean that Jesus did not love the others but that he had a special bond with this man (cf. 11:5). reclining. At a dinner, guests reclined on couches, leaning on the left elbow with the head toward the table (cf. note on Mk 14:18).

13:26 the one to whom I . . . give . . . bread . . . dipped . . . in the dish. Evidently Judas was near Jesus, possibly in the seat of honor. John used Judas’s full name (see note on 6:71) in recording this solemn moment.

13:27 As soon as Judas took the bread. Evidently the critical moment. If the giving of the bread to Judas was a mark of honor, it also seems to have been a final appeal—which Judas did not accept. Satan. The name is used only here in John (cf. v. 2; see notes on Job 1:6; Zec 3:1; Rev 12:9–10). do quickly. Jesus’ words once more indicate his control. He would die as he directed, not as his opponents determined.

13:29 the festival. See v. 1 and note on v. 2. the poor. See 12:5 and note on Mk 14:5.

13:30 night. In light of John’s emphasis on the conflict between light and darkness, this may have been more than a time note—picturing also the darkness of Judas’s soul (cf. notes on 1:4; 8:12; Isa 60:2). In v. 27, Satan entered him. In 6:70, Jesus called him a devil. In 17:12, Jesus said he was doomed to destruction. In Mt 27:5, he committed suicide (cf. Ac 1:18–19).

13:31 Son of Man. See note on Mk 8:31. glorified. See v. 32 and note on 7:39. Here the idea of glory includes a reference to Jesus’ sacrificial death on the cross and the glorious salvation that would result. God is glorified in him. The glory of the Father is closely bound to that of the Son.

13:34 A new command. In a sense it was an old one (see Lev 19:18 and note), but for Christ’s disciples it was new, because it was based on Christ’s great love for them exhibited in his death (cf. Mt 22:37, 39; Mk 12:31; Lk 10:27 and notes). As I have loved you. Our standard is Christ’s love for us.

13:35 love. The distinguishing mark of Christ’s followers (cf. 1Jn 3:23; 4:7–8,11–12,19–21).

13:36 where are you going? Peter seems to have ignored Jesus’ words about love and to have been more concerned about his Master’s departure. In Jesus’ reply “you” is singular and thus personal to Peter, whereas in v. 33 the word is plural.

13:37 I will lay down my life. Words similar to those of the good shepherd in 10:11. Peter was characteristically sure of himself, when in fact he would not at this time lay down his life for Jesus (though later he would; see 21:18–19 and notes). Exactly the opposite would be true.

13:38 you will disown me three times. Peter’s denial is prophesied in all four Gospels (Mt 26:33–35; Mk 14:29–31; Lk 22:31–34).