John 13 - The Moody Bible Commentary

III. Private Ministry: Farewell Instructions to Jesus’ Disciples (13:1–17:26)

The farewell remarks of Jesus comprise the second major unit in John. These private instructions to His disciples began in an upper room. But at 14:31, Jesus and the eleven remaining disciples left the upper room and wandered through the streets of Jerusalem where Jesus continued to instruct them and to pray. Finally, at 17:26, they left Jerusalem and crossed the Kidron Valley.

13:1 Of the three Passovers cited in John, this Feast of the Passover is the only one recorded in the Synoptics. Jesus was fully aware that the time of His death had come (Cf. 12:23). His disciples were not. He loved His disciples, even Judas, to the end (telos)—to the cross where He cried, “It is finished” (teleo, 19:30). Up to this point in John, it was said that his hour had not yet come (2:4; 7:30; 8:20). Now it is said that His hour had come, i.e., the time of His death, resurrection, and ascension as described in the words, to depart out of this world to the Father.

A. Washing the Disciples’ Feet (13:1-20)

13:2-5 The idea of betraying Jesus was not an original thought of Judas; the devil had already put the notion into his faithless heart (Cf. 6:71; 12:4). Once again (cf. v. 1), Jesus had a complete self-awareness of His universal authority (cf. Mt 28:18), His origin, and His destiny (v. 3). That He had come forth from God was symbolized as He laid aside His garments to take the role of a servant (v. 4). In Israel, one’s feet became dirty as one walked from place to place. Washing the feet of a guest was a common courtesy provided by a host but performed by a household servant, and never by the head of the home. Jesus became His disciples’ servant, breaching social customs. Instead of saying that Jesus “took off” and then “put on,” John said He laid aside (tithemi, v. 4) and “took up” (lambano, 13:12) His garments—words used earlier for His death (10:17-18).

13:6-8 Some of the disciples submitted as Jesus washed their feet. But when Jesus came to Simon Peter, he questioned the Lord’s lowly act. Jesus knew Peter’s limited understanding (you do not realize now, v. 7). The meaning of the foot washing would become clear hereafter, i.e., after the upper room teachings and/or after the resurrection. Peter still resisted (v. 8), using a strong negative in Greek: Never shall You wash my feet! Jesus replied that if Peter refused to have his feet washed by Him, then he could have no part with the Messiah. Ongoing partnership or fellowship with Jesus is conditioned on the recurrent cleansing of the believer as he confesses his sins (1Jn 1:9).

13:9-11 In Peter’s enthusiasm to be in companionship with his Lord, he asked Jesus to wash his whole body. Jesus’ instructions to Peter about two distinct cleansings must not be overlooked. He who has bathed [louo] needs only to wash [nipto] his feet, because he is completely clean (v. 10). The bath represents the complete, unrepeatable cleansing of new birth; the washing of the feet pictures the repeated cleansing needed for intimacy with Christ after salvation (Cf. 15:14). This intimacy requires walking in the light and confessing sins (see 1Jn 1:6-9). The apostle interpreted Jesus’ words (v. 11), you are clean, but not all of you, to single out Judas. Since Judas had not believed, he was not clean, i.e., regenerated.

13:12-15 For Jesus to have taken up His garments again forecasted His glorification at the resurrection. After a rhetorical question to gain their attention, Christ reasoned that He was rightfully above them. They themselves called Him Teacher and Lord (v. 13), terms relevant for ongoing discipleship. Since a servant is not above his master (Mt 10:24), the disciples needed to humble themselves like their Teacher and serve others. To wash one another’s feet (v. 14) included laying down their lives for their brothers or sisters (10:11, 14, 17; 15:13; 1Jn 3:16). Foot washing is not set down as an ordinance but as an example (v. 15) of all forms of humble service modeled by the Lord’s foot washing (cf. 1Tm 5:10).

13:16-17 Since a slave is never more privileged than the master who owns him, and an ambassador is never more important than the one who sent him, so logic must compel the disciples to humble themselves in lowly service as their Master had done in washing their feet. The “one who is sent” (apostolos, lit., “apostle”) hints at the apostolic mission of the Eleven. The disciples must know these things (v. 17) Jesus had spoken before they could obey them. Knowledge is a prerequisite to obedience. But being blessed or spiritually happy is conditioned on obeying Christ’s call to servanthood.

13:18 I do not speak of all of you refers to Judas. Jesus knew all about the ones He had chosen, including Judas. He was not caught by surprise at Judas’s betrayal. “Chosen” does not refer here to election for salvation, but to the choosing of His twelve disciples (Cf. 6:70). The selection of the disciples resulted in Ps 41:9 being fulfilled. In the psalm, David’s close friend Ahithophel (HE WHO EATS MY BREAD) betrayed David (LIFTED UP HIS HEEL is a cultural sign for contempt). Later Ahithophel hung himself (2Sm 16:20-22; 17:23), foreshadowing how Judas would betray the Greater David (Messiah) and later hang himself (Mt 27:5; Ac 1:18).

13:19-20 Jesus declared that the prophecy about Judas was designed to increase the faith of the disciples in Jesus’ divine status, sovereignty, and omniscience once it was fulfilled. For believe that I am He, see comments on 4:26 and 8:28. Taking the gospel to the world was in the Lord’s heart. The disciples must be sent to carry out the task. But the one who is sent is nothing (whomever I send, v. 20). The authority rests in the Lord who sends them. Therefore, anyone who receives a person sent by Christ receives Christ Himself (Cf. 1:12) and the Father as well.

13:21-22 For the third time, the sinless Jesus was troubled in spirit (Cf. 11:33; 12:27). Although Christ had previously hinted that He would be betrayed (6:64, 71; 13:11), He now directly testified that the betrayer would be one of the Twelve. By pointing out that the disciples were at a loss to know of which one He was speaking (v. 22), John again underlined the ignorance of the disciples. Judas must have insincerely joined in the interchange that followed (cf. Mt 26:22; Mk 14:19; Lk 22:23).

B. Identifying His Betrayer (13:21-30)

13:23-25 The beloved disciple, presumably John (see Introduction: Author), was reclining on Jesus’ bosom, or chest, not only because of the cultural style of eating (see comment on 12:2) but also because this was a Passover meal where reclining to the left was part of the ceremony. This is the first of five times the author identified himself as the disciple whom Jesus loved (19:26; 20:2; 21:7, 20). Each reference occurred within the events of Jesus’ death and resurrection. Jesus was flanked by Judas and John (both honored positions), but John was between Jesus and Peter (v. 24). So Peter prompted John to ask Jesus for the identity of the traitor. In this reclined position, leaning back thus (v. 25), John could speak to Jesus.

13:26-27 Jesus revealed the identity of the traitor to John alone (see comment on 21:20). For a person to dip a morsel and give it to another was a sign of friendship and honor. Judas’s heinous character was his own responsibility. Calling him the son of Simon Iscariot showed that he was an ordinary human person. But after Judas ate the morsel, Satan then entered into him (v. 27). As the bread entered Judas, so did the Devil. Jesus, in full control of the moment, precipitated the betrayal Himself by releasing Judas to do quickly his dastardly deed.

13:28-30 Surprisingly, no one understood for what purpose Jesus told Judas to carry out his activities quickly. Judas had been entrusted with the funds given to the disciples for their traveling ministry or for the needy they encountered (Cf. 12:6). So the disciples thought (v. 29) Judas was sent out to buy some things needed for the Passover feast, or to give something to the poor. Nighttime almsgivings were part of Passover. After Judas went out (v. 30), the author remarked climactically, it was night—darkness had descended both literally and symbolically. Though John did not record it, sometime after Judas left Jesus introduced the institution of the Lord’s Supper (Mt 26:26-29; Mk 14:22-25; Lk 22:15-20).

C. Revealing His Departure (13:31–14:31)

13:31-32 Again Jesus’ knowledge of the precise time of His death is revealed: Now is the Son of Man glorified. This is the first of 23 uses of the verb, “glorify” (doxazo) in the Fourth Gospel (14 uses in the Synoptics). Sometimes it refers to building one’s own status (8:54; Cf. 5:41, 42; 8:50); the enhancement of God’s reputation by Jesus (12:28; 14:13) or the believer (15:8; 21:19); or the enhancement of Jesus’ reputation by accomplishing God’s work (11:4; 17:4; Cf. 2:11). Here it refers to Jesus’ death, resurrection, and ascension by which He will receive an exalted status from God (11:4; 12:16, 23; 13:31, 32; 17:5). Jesus’ miracles manifested His glory (2:11). But it was in supreme weakness—His death on the cross—that His glory was most displayed. God was glorified in Jesus (v. 32), and reciprocally God will also glorify Jesus in Himself. Since Christ’s death was within hours from that moment, the crucifixion would glorify Jesus immediately.

13:33 A Jewish teacher called his disciples little children. This is the only time Christ used this address in all the Gospels. John later adopted the term (1Jn 2:1, 12, 28). Jesus told the Jewish authorities (Jn 7:34; 8:21), Where I am going [the cross, the ascension] you cannot come. Now He was telling His disciples the same (but see 14:3).

13:34-35 Love for others was commanded in the OT (Lv 19:18, 34; Dt 10:19). The love Jesus commanded was new since it called His followers not merely to love but to love sacrificially even as Jesus loved them. Paul referred to this one aspect of the law as the law of Christ (1Co 9:21; Gl 6:2). Since love is one of the primary marks of discipleship, others will know (identify) Jesus’ disciples by their love for one another.

13:36-38 When Peter questioned where Jesus was going, Christ promised Peter you cannot [ou dynasai, lit., “are not able to”] follow Me now [to the cross] but you will follow later, i.e., to his own death. Peter impetuously boasted that he would willingly lay down his life for the Lord. According to Mk 14:31, all the disciples made the same claim. Ironically, it would be Jesus who would die for Peter. Then Peter would follow Jesus (but not right now) to his death (Jn 21:18-19). A strutting, crowing rooster fits Peter’s boastful claim and forms a prophetic rebuke. Peter gave no response to the prediction and did not speak again in the narrative until his denial (18:17).