John 13 - Holman KJV Study Bible

13:1-17:26 In the second major unit of John's Gospel, ­Jesus prepared His messianic community (represented by the twelve, minus Judas) for the time following His exaltation to the Father. The community was first cleansed literally through foot-washing (13:1-17), then figuratively through the removal of the betrayer (13:18-30). ­Jesus' farewell discourse (13:31–16:33) conveys instructions to His followers, particularly about the coming "Helping Presence" (Gk parakletos), the Holy Spirit, and the disciples' need to remain in ­Jesus spiritually after His physical departure from earth. The discourse (unique to John's Gospel) concludes with ­Jesus' final prayer (chap. 17).

13:1-17 With His crucifixion imminent, ­Jesus washed His disciples' feet as a final proof of His love and to give them an example of humility and service. In a striking demonstration of love for His enemies, ­Jesus washed all of His disciples' feet, including Judas's. ­Jesus' act is all the more remarkable because washing people's feet was considered a task so low it could only be performed by non-Jewish slaves. In a culture where people walked long distances on dusty roads in sandals, it was customary for the host to provide water for foot-washing. This was usually done upon arrival, not during the meal. The disciples probably felt guilty that none of them had thought to do this.

13:1 References to Jewish religious festivals and the coming of ­Jesus' hour (see note at 2:4) now converge. ­Jesus' own refers to the twelve, the representatives of His new messianic community (1:11).

13:4-5 The practice of foot-washing had a long OT tradition (Gen. 18:4; 19:2; 24:32; 43:24; Judg. 19:21; 1 Sam. 25:41). ­Jesus' performance of this menial task exemplified His humility (Php. 2:6-8).

13:16 On ­Jesus as the one sent as well as the sender, see note at 3:16-18.

13:18-30 Judas's betrayal of ­Jesus comes as no surprise to the alert reader. John repeatedly anticipated it (v v. 10-11; 6:70-71; 12:4). It is shocking that one whom ­Jesus had chosen as an apostle would betray Him. But far from indicating that ­Jesus made a mistake, the betrayal actually fulfilled Scripture (13:18, citing Ps. 41:9; see note at 17:12). God's plan was right on track. This section also contains the first mention of the one "­Jesus loved" (13:23). He is frequently featured side by side with Peter in the second half of John's Gospel.

13:18 Judas's treachery fulfilled OT typology. ­Jesus cited Ps. 41:9, which dealt with Absalom's rebellion against King David. Judas's betrayal came as no surprise to ­Jesus (13:19). Eating someone's bread indicated close fellowship. Lifted up his heel is an idiom that describes betrayal. Not only did ­Jesus' public foes plot against Him; even His own disciples could not be trusted.

13:19 ­Jesus' statement is one of several references to His omniscience in this section (14:29; 16:1,4,32,33). I am he, as in 8:24,28 (see note there), very likely had overtones of deity.

13:21 ­Jesus' being troubled in spirit (cp. 11:33; 12:27) parallels the emotions of David, who expressed anguish over the betrayal of a close friend (Ps. 55:12-14; cp. Ps. 31:9-10; 38:10).

13:23 The reference to one of His disciples, whom ­Jesus loved . . . leaning on Jesus' bosom (Gk kolpos) echoes the description of ­Jesus as "in the bosom of the Father" in 1:18. This disciple is mentioned again in 21:20. Clearly he was an integral member of ­Jesus' group. Tradition identifies him as John, author of this Gospel.

13:29 The supposition that ­Jesus may have sent Judas to give something to the poor harks back to 12:5, where Judas presented himself as a champion of charity. Almsgiving was an important part of Jewish piety (Matt. 6:2-4).

13:30 The phrase it was night strikes an ominous note. Compare Luke 22:53 "this is your hour, and the power of darkness"; see Matt. 26:20; Mark 14:17; 1 Cor. 11:23.

13:31-16:33 ­Jesus' farewell discourse in John's Gospel is patterned after Moses' farewell discourse in Deuteronomy 31–33. Such discourses typically include predictions of a person's death and departure; predictions of future challenges for his followers after his death; arrangements for succession; exhortations to moral behavior; a final commission; an affirmation and renewal of God's covenant promises; and a closing doxology. While ­Jesus' farewell discourse is generally true to this pattern, there are differences as well. ­Jesus' farewell was only temporary (His followers will see Him again after a little while, 14:19), so His final words focused on the future rather than the past. Also, the vine allegory in John 15 is distinct from OT or second temple farewell discourses. Overall, ­Jesus made provision for the Holy Spirit to continue His mission through the disciples. ­Jesus Himself would continue to direct their mission from His exalted position with the Father.

13:31 This verse echoes Isaiah (Isa. 49:3; see note at John 2:4).

13:34-35 Love must be the distinguishing mark of ­Jesus' disciples. ­Jesus' new commandment closely resembled the Mosaic commands to love the Lord (Deut. 6:5) and one's neighbor as oneself (Lev. 19:18; cp. Mark 12:28-33). Elsewhere ­Jesus said we must love even our enemies (Matt. 5:43-48). While the command to love God and one's neighbor was thus not new, ­Jesus' example (as I have loved you) was unparalleled.