John 13 Study Notes

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 (foot washing, 13:1-17), then figuratively through the removal of the betrayer (13:18-30). Jesus’s farewell discourse (13:31-16:33) conveys instructions to his followers, particularly about the coming “Helping Presence” (Gk paraklÄ“tos), 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’s 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’s act is all the more remarkable because washing people’s feet was considered a task so low it could be performed only 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’s hour (see note at 2:4) now converge. Jesus’s own refers to the Twelve, the representatives of his new messianic community (1:11).

13:2-3 These verses show that Judas already was under Satan’s influence and that Jesus had full knowledge of this before he washed the disciples’ feet.

13:4-5 The practice of foot washing had a long OT tradition (Gn 18:4; 19:2; 24:32; 43:24; Jdg 19:21; 1Sm 25:41). Jesus’s performance of this menial task exemplified his humility (Php 2:6-8).

13:6-11 What Peter failed to realize was the humiliating nature of Jesus’s mission to be our Savior.

13:12-15 The phrase in 1Tm 5:10, “washed the saints’ feet,” shows that the disciples got Jesus’s message.

13:16-17 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 this treacherous act (vv. 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 Jn 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 (Jn 13:19). Eating someone’s bread indicated close fellowship, and yet Judas raised his heel against Jesus, an idiom that describes betrayal. Not only did Jesus’s public foes plot against him; even his own disciples could not be trusted.

13:19-20 Jesus’s statement is one of several references to his omniscience in this section (14:29; 16:1,4,32,33). I am he, as in 6:35,48 (see note there), very likely had overtones of deity.

13:21-22 Jesus’s being troubled in his spirit (cp. 11:33; 12:27) parallels the emotions of David, who expressed anguish over the betrayal of a close friend (Ps 55:2-14; cp. Ps 31:9-10; 38:10).

13:23 The reference to one of his disciples, the one Jesus loved . . . reclining close beside Jesus (Gk kolpos), echoes the description of Jesus as the one who is “at the Father’s side” (Gk kolpos) in 1:18. This disciple is mentioned again in 21:20. Clearly he was an integral member of Jesus’s group. Tradition identifies him as John, author of this Gospel.

13:24-28 See note at 13:18. On a human level, Jesus’s action of giving bread to Judas constituted an indication of friendship as well as a final appeal that Judas rejected.

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 (Mt 6:2-4).

13:30 The phrase it was night strikes an ominous note. Compare Lk 22:53: “But this is your hour—and the dominion of darkness”; see Mt 26:20; Mk 14:17; 1Co 11:23.

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

13:31-16:33 Jesus’s farewell discourse in John’s Gospel is patterned after Moses’s farewell discourse in Dt 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’s farewell discourse is generally true to this pattern, there are differences as well. Jesus’s farewell was only temporary (his followers will see him again after “a little while,” Jn 14:19), so his final words focused on the future rather than the past. Also, the vine allegory in Jn 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.

13:31-32 Looking through the eyes of faith, Jesus’s glorification refers to his death.

13:33 Jesus’s words repeated to the Jews and the disciples mean different things. The Jews would not be able to find him, but Jesus would prepare a place for his disciples.

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

13:36-38 Peter would indeed deny Jesus three times (see 18:15-18,25-27). After his resurrection, Jesus would ask Peter three times, “Do you love me?” (21:15-17).