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Jesus Washes His Disciples'
Feet
1It was just before the Passover Feast. Jesus knew that the time
had come for him to leave this world and go to the Father. Having
loved his own who were in the world, he now showed them the full
extent of his love.[1]
2The evening meal was being served, and the devil had already prompted
Judas Iscariot, son of Simon, to betray Jesus. 3Jesus knew that
the Father had put all things under his power, and that he had come
from God and was returning to God; 4so he got up from the meal,
took off his outer clothing, and wrapped a towel around his waist.
5After that, he poured water into a basin and began to wash his
disciples' feet, drying them with the towel that was wrapped around
him.
6He came to Simon Peter, who said to him, "Lord, are you going
to wash my feet?"
7Jesus replied, "You do not realize now what I am doing, but
later you will understand."
8"No," said Peter, "you shall never wash my feet."
Jesus answered, "Unless I wash you, you have no part with me."
9"Then, Lord," Simon Peter replied, "not just my
feet but my hands and my head as well!"
10Jesus answered, "A person who has had a bath needs only to
wash his feet; his whole body is clean. And you are clean, though
not every one of you." 11For he knew who was going to betray
him, and that was why he said not every one was clean.
12When he had finished washing their feet, he put on his clothes
and returned to his place. "Do you understand what I have done
for you?" he asked them. 13"You call me 'Teacher' and
'Lord,' and rightly so, for that is what I am. 14Now that I, your
Lord and Teacher, have washed your feet, you also should wash one
another's feet. 15I have set you an example that you should do as
I have done for you. 16I tell you the truth, no servant is greater
than his master, nor is a messenger greater than the one who sent
him. 17Now that you know these things, you will be blessed if you
do them.
Jesus Predicts His Betrayal
18"I am not referring to all of you; I know those I have chosen.
But this is to fulfill the scripture: 'He who shares my bread has
lifted up his heel against me.'[2]
19"I am telling you now before it happens, so that when it
does happen you will believe that I am He. 20I tell you the truth,
whoever accepts anyone I send accepts me; and whoever accepts me
accepts the one who sent me."
John 13:1-20
Explanation: Jesus Washes His Disciples' Feet (13:1-20)
The opening verse of chapter 13 sets the scene for the whole of
chapters 13--17. Love is one of the key terms in chapters 13--17,
occurring thirty-one times in these five chapters as compared to
only six times in chapters 1--12. Jesus now shows his disciples
the full extent [eis telos] of his love. Full extent could also
be translated to the last (cf. NIV note). The ambiguity is probably
intentional, for the two meanings are related. Love is the laying
down of one's life, and therefore to love completely means to love
to the end of one's life (cf. 1 Jn 3:16). The love that has been
evident throughout continues right up to the end. At the end, in
the crucifixion, we will see the ultimate revelation of that love,
that is, its full extent.
This is now the third or fourth Passover mentioned (2:13; 6:4; perhaps
5:1). The shadow of the cross has been evident from the very outset
through the references to Jesus' hour (hora). Jesus now knows that
his hour has arrived (translated time in the NIV). John emphasizes
the context of the Passover, for the lamb is about to be sacrificed
for the sins of the world (1:29). That is part of the story, but
it is also the occasion for Jesus to pass over (metabe; NIV, leave)
from this world to the Father. This theme of departure and return
to the Father will be developed at length in the teachings that
follow.
While this first verse introduces the whole section through chapter
17, it also introduces the account of the footwashing in particular.
For the love that is evident in the laying down of life at the crucifixion
is also demonstrated in the laying down of life in humble service
in the footwashing. In the footwashing we have "an acted parable
of the Lord's humiliation unto death" (Beasley-Murray 1975:154;
cf. D. Wenham 1995:15).
The next three verses (13:2-4) introduce the footwashing itself.
Jesus got up from the meal, took off his outer clothing, and wrapped
a towel around his waist (v. 4). The verb used for took off (tithemi)
is not the usual word for this idea (apotithemi). Perhaps John intends
an allusion to Jesus' imminent laying down of life, since this verb
is used for that idea elsewhere (10:11, 15, 17-18; 13:37-38). Similarly,
the word used for taking up his garments (lambano, v. 12) was used
to describe his taking up his life again (10:17-18, cf. Brown 1970:
551). So perhaps through the language he uses, John is connecting
these two events of great humility.
John notes that the devil had already prompted Judas Iscariot, son
of Simon, to betray Jesus (v. 2). This is the first of several references
in this section to the betrayal (vv. 11, 18-20), which will be the
focus of the next section (vv. 21-30). It is extremely important
to realize that Jesus is going to wash the feet of one who is considering
betraying him. Judas has not yet given in to the temptation (cf.
v. 27), but the devil has prompted him, or more literally, "put
it into his heart." This is the first step in a sequence that
temptation follows, according to the teachers of the ancient church
(Nikodimos and Makarios 1979:364-66). This is known as "provocation,"
the initial idea. It is wise to reject the thought at this point
because the temptation is at its weakest and one is not yet guilty
of sin. If this salesman is at the door, it is best to ignore the
knocking.
Jesus' own awareness is also an important part of the context of
the footwashing. He knew that the Father had put all things under
his power (literally, "into his hands") and that he had
come from God and was returning to God (v. 3). Here in Johannine
language is the description of Jesus' identity in his relation to
the Father. This knowledge does not simply give Jesus the security
to wash the disciples feet--his sharing in the divine essence is
what leads him to wash their feet. Jesus said that he only does
what he sees the Father doing (5:19), and this footwashing is not
said to be an exception to that rule. John's introduction to the
event ensures that we understand God's glory is revealed in Jesus
in this sign. This is what God himself is like--he washes feet,
even the feet of the one who will betray him! Thus, the footwashing
is a true sign in the Johannine sense, for it is a revelation of
God.
Having taken off his outer garment (himation), Jesus was left with
his tunic (chiton), a shorter garment like a long undershirt. Slaves
would be so dressed to serve a meal (cf. Lk 12:37; 17:8). Jesus
tied a linen cloth around his waist with which to dry their feet,
obviously not what one would expect a master to do. A Jewish text
says this is something a Gentile slave could be required to do,
but not a Jewish slave (Mekilta on Ex 21:2, citing Lev 25:39, 46).
On the other hand, footwashing is something wives did for their
husbands, children for their parents, and disciples for their teachers
(b. Berakot 7b; cf. Barrett 1978:440). A level of intimacy is involved
in these cases, unlike when Gentile slaves would do the washing.
In Jesus' case, there is an obvious reversal of roles with his disciples.
The one into whose hands the Father had given all (13:3) now takes
his disciples' feet into his hands to wash them (cf. Augustine In
John 55.6).
Slaves were looked down upon in the ancient world (cf. Rengstorf
1964b), and Peter cannot stand the thought of his teacher doing
the work of a slave (13:6). It would have been appropriate for one
of the disciples to have washed Jesus' feet, but the reverse is
intolerable. In the Greek both pronouns, you and my, are emphatic.
This response expresses Peter's love (cf. Chrysostom In John 70.2),
but his is a defective love. It lacks humility, which is one of
the essential attributes of discipleship according to this Gospel.
Indeed, humility is the very thing illustrated in Jesus' present
action. In Peter's response we see the pride and self-will that
is at the heart of all sin and that is the very thing for which
the cross will atone and bring healing. Peter is working from a
worldly point of view, and not for the first time (cf. Mt 16:22
par. Mk 8:32).
Jesus realizes this act is scandalous and mystifying, given their
current ignorance: You do not realize now what I am doing, but later
(literally, "after these things") you will understand
(v. 7). On one level, Jesus' act is an example of humility, and
they are expected to grasp this point (vv. 12-20). But as with most
of what Jesus has said and done, they will fully understand this
event only after the cross and resurrection and the coming of the
Spirit, who will lead them into all truth (cf. 2:22; 12:16; 13:19,
29; 16:4, 13, 25).
In response to Peter's rejection (v. 8) Jesus says cryptically,
Unless I wash you, you have no part with me (v. 8). The word for
part (meros) can be used of one's share in an inheritance (cf. Lk
15:12), though other words are more commonly used for this idea
(meris, kleros and kleronomia). If Peter is to have a share with
Jesus in his community and the eternal life that comes through faith
in him, then he must be washed by Jesus. Since this is Peter's greatest
desire he responds, Then, Lord, . . . not just my feet but my hands
and my head as well! Again we see his love, but again there is still
a strong element of self. He is not simply receiving with humility
what the Lord is saying and doing. Peter at this point is an example
of religious enthusiasm that is really a manifestation of the unregenerate
self rather than of genuine discipleship. He has not discovered
the depths of his own brokenness and selfishness and thus does not
have a solid foundation in reality to build on. His denial of Jesus,
soon to be predicted by Jesus (vv. 31-38), will tear down his pride
and clear the way for the genuine humility that is necessary for
any real spiritual life (see comments on 21:15-19).
So Jesus must further correct Peter and thereby give more insight
into his scandalous act: A person who has had a bath needs only
to wash his feet; his whole body is clean. And you are clean, though
not every one of you (v. 10). People would bathe before going to
a special meal, but their feet would get dirty on the way since
they wore sandals. Here, as in verse 8, Jesus is addressing Peter
as an individual, but by implication he is also addressing each
of the disciples. Jesus must wash him, or else he is not clean and
has no share with him. What does this washing refer to? Some think
it is a reference to his death, which will make possible a sharing
in eternal life with Christ. The footwashing would then be a symbol
of the cross (cf. Brown 1970:566). Others think that the bathing
(v. 10) is the cleansing from sin on the cross and that the footwashing
would refer to the forgiveness of one's daily sins (Carson 1991:465;
Talbert 1992:192). Many, both in the ancient church (cf. Brown 1970:566-67)
and today (for example, Oepke 1967a:305-6), note that the word wash
(louo) is from a word family commonly associated with baptism (Acts
22:16; 1 Cor 6:11; Eph 5:26; Tit 3:5; Heb 10:22) and thus take this
washing as baptism.
But how can these disciples be said to be clean when the sacrifice
for sin has not yet been offered and the Spirit has not yet been
given (Chrysostom In John 70.2)? Perhaps Jesus is speaking as if
the crucifixion and resurrection have already been accomplished
(see comment on v. 31). Or perhaps Jesus is referring to being made
clean by his word (cf. 15:3). Such cleansing would refer to their
receiving the light of revelation that Jesus has offered, accepting
him and his teaching as having come from God (cf. 17:6-8) and thereby
becoming one with him to the extent that this is possible before
the cross, resurrection, ascension and coming of the Spirit. They
are "with him" (cf. v. 8) as members of his community,
though Peter's attitude in this very passage shows they are not
yet fully of Jesus' spirit. The footwashing would then symbolize
further teaching. Indeed, the footwashing would itself convey something
of the further teaching of which it was the symbol: they have received
him as the one come from God, and now he reveals more clearly the
love that characterizes the Father.
Although Jesus is speaking to Peter he is also speaking to the disciples
as a group. They have formed a community with him as their head.
It is as if, as Paul spells out, they are his body and his own body
needs to have its feet washed. He has cleansed his body of disciples
through his teaching and deeds that have attracted some and scandalized
others (cf. Michaels 1989:239). But his body is not yet entirely
clean (v. 10): For he knew who was going to betray him, and that
was why he said not every one was clean (or "not all are clean";
v. 11). Judas was unclean himself in the sense that he has not received
Jesus with true faith, and he is himself an unclean presence among
the body of believers that has yet to be cleansed. Judas's cleansing
from the body of believers is about to take place.
Jesus' reference to his betrayal is an act of judgment toward Judas,
who must know he is the one referred to since the thoughts are already
in his mind (v. 2). As such it is also an act of grace. It reveals
clearly the nature of the deed he is contemplating, thereby perhaps
giving him a chance to think again.
After Jesus finishes washing their feet, he puts his outer garment
back on and returns to his place, asking, Do you understand what
I have done for you? (v. 12). They will not completely understand
until they have seen the cross (v. 7), but they can at least grasp
his act as an example of humility. The cleansing word that they
have received includes the recognition of Jesus as Teacher and Lord
(v. 13). Jesus affirms that this is indeed his identity. The humility
he is exemplifying is not a false humility. True humility is always
grounded in the truth. But although they have grasped something
of Jesus' identity, they now need the further cleansing that comes
through a revelation of the nature of Jesus, whose authority they
recognize. Jesus' understanding of the characteristics of a teacher
and a lord (or the Lord) are quite different from those of the disciples
and their culture.
While they are reeling from this embarrassing event, Jesus spells
out the implications for their own lives of what he has done: Now
that I, your Lord and Teacher, have washed your feet, you also should
wash one another's feet. I have set you an example that you should
do as I have done for you (vv. 14-15). What does Jesus have in mind?
Some have established a footwashing ceremony, either as a separate
service or as part of the Maundy Thursday service. Jesus, however,
does not say to do "what" he did but "as" he
did. The cleansing and the further footwashing are symbolic of the
revelation that Jesus gave of the Father, and thus the disciples
are called upon to embody this same revelation. The disciples are
to pass on the same teaching that he, their teacher and Lord, has
done by conveying as he has, both in word and deed, the selfless
love of God (cf. Barrett 1978:443; Michaels 1989:241-42). The community
Jesus has brought into being is to manifest the love of God that
he has revealed through serving one another with no vestige of pride
or position. There will be recognized positions of leadership within
the new community, but the exercize of leadership is to follow this
model of servanthood.
If Jesus takes the role of servant (doulos, better translated "slave"),
then the slave of such a master should expect to do the same (v.
16). Jesus adds nor is a messenger greater than the one who sent
him, bringing in the theme of mission (cf. Michaels 1989:243-44).
Jesus is the one sent by the Father, and the disciples will be sent
by Jesus.
Jesus has been submissive to the Father, and the disciples
are to be under the authority of Jesus. The pattern of life exemplified
in the footwashing is true blessedness, contrary to what the world,
which is centered in pride and selfishness, thinks. Accordingly,
he says, Now that you know these things, you will be blessed if
you do them (v. 17). The Gospel is a life to be lived and not just
an ideal to be contemplated.
Jesus then makes another allusion to his betrayer: I am not referring
to all of you; I know those I have chosen (v. 18). Some think Jesus
is referring to the election to eternal life (Calvin 1959:61-62),
but he is referring to his historical choice of the Twelve (cf.
Barrett 1978:444). John shows us that the betrayal need not raise
doubts about Jesus' identity for he knows the character of each
one. The betrayal is not going to catch him by surprise.
Indeed, it has been spoken of in Scripture: But this
is to fulfill the scripture: "He who shares my bread has lifted
up his heel against me" (v. 18, quoting Ps 41:9). As with most
fulfillment texts, this is not an explicit prophecy that has now
been fulfilled; rather we have a pattern from the Old Testament
now repeated. The figure of David as the sufferer in Psalm 41 is
seen as a pattern, or type, of Jesus (cf. Carson 1991:470). The
psalm describes betrayal by a close friend. Lifting up the foot
to expose the sole is an especially offensive gesture even today
in the Middle East. Not only does the betrayal by Judas not cast
doubts on Jesus' identity, it actually affirms that he is a fulfillment
of the Davidic type.
The betrayal itself does not begin until verse 27, so the psalm
is given by Jesus as a prophecy (v. 19). Jesus' foreknowledge of
the event is emphasized (cf. 14:28, 31) and is even evidence of
his divinity, that he is the I AM (ego eimi; I am He, v. 19). The
common Old Testament idea that God and his true prophets are known
by their ability to foretell events (for example, Is 48:5) is seen
to be true of Jesus. He continues to give the word that cleanses
his disciples by revealing himself to be the revealer of God. Thus
the betrayal story itself bears witness to Jesus in three ways,
namely, through his preternatural knowledge of his disciples, through
the witness of Scripture and through his own prediction.
After his use of the divine name in reference to himself, his return
to the theme of mission is striking: I tell you the truth, whoever
accepts anyone I send accepts me; and whoever accepts me accepts
the one who sent me (v. 20). To accept the messenger is to accept
the sender, following the principle that "a man's agent is
like to himself" (m. Berakot 5:5; see note on 5:21). Jesus
gives his own mission and that of his followers "an absolute
theological significance; in both the world is confronted by God
himself" (Barrett 1978:445). Seen in the context of the footwashing,
this statement of the dignity of the Christian witnesses is not
an expression of power and authority in any worldly sense. The one
who represents Christ by bearing the same self-sacrificing love
of God will meet with the same response Jesus met (cf. 15:18--16:4)
but will also be the agent of the same eternal life that comes through
knowledge of the Father in the Son by the Spirit. Each disciple
should walk through his or her day with a consciousness of being
on such a mission, which is only made possible through the closest
intimacy with Jesus (15:1-17).
In the story of the footwashing, then, we have the most profound
revelation of the heart of God apart from the crucifixion itself.
We also learn more of the relation between Jesus and his disciples,
the relation of the disciples with one another in humble service
and the mission of the disciples to the world. These themes are
similar to those of the Eucharist developed earlier (see comments
on 6:52-59). The community that Jesus has been forming here takes
more definite shape, revealing more clearly "the law of its
being" (Bultmann 1971:479), which is humble, self-sacrificing
love.
21After he had said this, Jesus was troubled in spirit and testified,
"I tell you the truth, one of you is going to betray me."
22His disciples stared at one another, at a loss to know which of
them he meant. 23One of them, the disciple whom Jesus loved, was
reclining next to him. 24Simon Peter motioned to this disciple and
said, "Ask him which one he means."
25Leaning back against Jesus, he asked him, "Lord, who is it?"
26Jesus answered, "It is the one to whom I will give this piece
of bread when I have dipped it in the dish." Then, dipping
the piece of bread, he gave it to Judas Iscariot, son of Simon.
27As soon as Judas took the bread, Satan entered into him.
28"What you are about to do, do quickly," Jesus told him,
but no one at the meal understood why Jesus said this to him. 29Since
Judas had charge of the money, some thought Jesus was telling him
to buy what was needed for the Feast, or to give something to the
poor. 30As soon as Judas had taken the bread, he went out. And it
was night.
John 13:21-30
Explanation: Jesus Predicts His Betrayal (13:21-30)
The betrayal is all the more horrendous coming after the footwashing
in which the depth of Jesus' divine love is revealed. Once again
we see Jesus deeply agitated as he bears witness: I tell you the
truth, one of you is going to betray me (v. 21). He has been agitated
with anger at death (11:33) and in anguish over his own coming death,
which will mean separation from his Father for the first time (12:27).
In both cases love causes the disturbance--the love for his friends
at Lazarus's tomb and the love for his Father. Here also his anguish
is caused by great love--the love he has for his disciples, including
his betrayer. In his anguish we see revealed the effects of our
sin on the heart of God, from the first rebellion in the Garden
right up to the most recent sin you and I have committed today.
All sin is a rejection of God's great love.
The disciples stared at one another, at a loss to know which of
them he meant (v. 22). They did not all swing around and look at
Judas. They could not imagine who would do such a thing. Indeed,
according to other accounts each of them asked, "Is it I, Lord?"
(RSV, Mt 26:22 par. Mk 14:19). We are all quite capable of the worst
sin. If we think otherwise, we are deluded and have no real idea
how much we owe to the grace of God.
With such a statement hanging in the air, everyone wondering to
whom he could be referring, we can imagine Peter bursting to ask
Jesus. But he has just been rebuked at the footwashing so instead
of speaking up he motions (literally, "nods," neuei) to
one of them, the disciple whom Jesus loved (vv. 23-24; cf. Chrysostom
In John 72.1). This person is said to be reclining next to Jesus
(v. 23; more literally, "on/at his breast/bosom," en to
kolpo). Three couches or mats are arranged in a U shape around a
table. The men are reclining on their left arms with their right
hands free to get at the food. Most likely there are three at the
head couch and five at each of the side couches. Jesus is at the
center of the head couch, the place of honor. The second most honorable
position is to the back of the place of honor, that is, to Jesus'
left when looking from behind them. The third place of honor is
in front of Jesus, that is, to his right (t. Berakot 5:5). The one
to whom Peter nods is in this third place of honor, for he leans
back against Jesus to ask him, Lord, who is it? (v. 25). Since Peter
is able to catch his eye, presumably Peter is along the couch on
the right at some distance. Since the ranking alternated from left
to right, Peter's place would have been in the second half of the
disciples, perhaps even at the very end. This reconstruction is
somewhat uncertain, however, not least because of the unconventional
views Jesus had about rank (cf. Mt 20:26 par. Mk 10:43 par. Lk 22:26;
Mt 23:11; Mk 9:35; Lk 9:48), exemplified par excellence in the present
story of the footwashing.
Jesus says, It is the one to whom I will give this piece of bread
when I have dipped it in the dish (v. 26). Since Jesus is able to
give the bread to his betrayer it is likely that Judas was in the
second place of honor. This would also fit with the custom of the
host's giving food in this way to one he wishes to honor (Westcott
1908:2:156; Brown 1970:578; Talbert 1992:195-96). In the face of
such honor and intimacy we see the heinousness of Judas' deed (cf.
Ps 55:12-14). Jesus is pouring out his love and grace upon Judas.
He is trying to win Judas over, but to no avail (Chrysostom In John
72.2). Early in the Gospel Jesus healed one who turned around and
betrayed him, a Judas figure (5:1-16). That healing was the climax
of a series of revelations of the divine grace, which then triggered
the conflict. The conflict itself is now coming to its climax, and
we are seeing brighter and brighter revelations of the divine grace,
first in the footwashing and now in Jesus' treatment of his betrayer.
All of this is leading up to the grand climax of glory in the cross.
Presumably, this exchange is spoken quietly (Beasley-Murray 1987:238).
Peter is too far away to hear what was said, so only this disciple
to Jesus' right knows the identity of the betrayer. This is the
first we hear of the Beloved Disciple in this Gospel. He is referred
to several times in the coming account of the Passion and the postresurrection
appearances of Jesus (19:26-27, 35; 20:2-10; 21:7, 20-23; probably
18:15-16), and it is his testimony that is represented in this Gospel
(21:24). In the present story we see him as Jesus' confidant, one
who is said to be en to kolpo to Jesus, the very description of
Jesus' own relation to the Father--"at the Father's side"
(1:18)--suggesting "the Disciple is as intimate with Jesus
as Jesus is with the Father" (Brown 1970:577). This intimacy
is borne out in the special knowledge this disciple has. "As
Jesus' most intimate disciple and eye-witness he is allowed to know
by whom Jesus will be betrayed (13:13-21) and to understand the
meaning of the empty tomb (20:2-10). He witnesses Jesus' suffering
and death and because he saw blood and water coming out of Jesus'
side he is able to state beyond doubt that Jesus died a real death"
(de Jonge 1979:104). His insight regarding Jesus' death and resurrection
means, in Johannine language, that he understands Jesus' glorification
through which the Father is revealed. He also has insight concerning
the betrayer, which is to say, Jesus' enemies.
Thus, his special knowledge enables him to present
both the positive and the negative sides of the case: he can both
testify to the truth and identify the error. In this way he shares
in the Holy Spirit's functions of bearing witness to Jesus and judging
the world (14:16, 26;15:26; 16:7-11). In writing this Gospel this
disciple is himself the prime example of the Spirit's leading into
all truth, teaching all things and bringing to remembrance what
Jesus said.
The very anonymity of the Beloved Disciple may be a reflection of
his humility, though we should not assume that John is carefully
calculating to produce such effects. If he is calling himself the
Beloved Disciple perhaps it is because he is the beloved disciple,
the one whose heart, whose inward disposition, is particularly open
and sensitive to Jesus. John presents himself in a way that actually
has certain similarities to his Master because he is humble. John
has no false humility; he exalts in what he has heard, seen and
touched, and he knows his place of authority. But in his humility
he keeps pointing to Jesus in the same way Jesus keeps pointing
to the Father.
When Judas receives the bread he seals his fate: As soon as Judas
took the bread, Satan entered into him (v. 27). Earlier Satan had
put the idea of betraying Jesus into Judas' heart and mind (13:2).
Indeed, the Synoptics tell us that Judas had already gone to the
chief priests to plan the betrayal (Mt 26:14-16 par. Mk 14:10-11
par. Lk 22:3-6). But now we have the point of decision. Just as
faith is a progressive sequence, so acceptance of the devil's will
also follows a sequence (cf. Nikodimos and Makarios 1979:364-66).
"His acceptance of the morsel without changing his wicked plan
to betray Jesus means that he has chosen for Satan rather than for
Jesus" (Brown 1970:578). Satan has found in Judas a willing
agent (cf. 8:44), who serves as a counterexample to Jesus, the willing
agent of his Father.
The contest now begins in earnest. There is no doubt as to the outcome,
for Satan and his agent are under Jesus' command: What you are about
to do, do quickly (v. 27). Jesus is not commanding Judas to sin
but rather commanding him to get on with what he is going to do,
one way or the other. "No man in all history was more truly
`put on the spot' than Judas in that moment" (Beasley-Murray
1987:238). It is very ironic that this gesture of friendship--the
sharing of bread--is the point of decision to betray, an irony matched
only by the use of a kiss to accomplish the betrayal itself (not
mentioned by John; cf. Mt 26:49 par. Mk 14:45 par. Lk 22:47-48).
The disciples could not imagine which of them would betray Jesus
(v. 22), and they are ignorant of why Jesus is telling Judas to
act quickly. No one (v. 28), not even the Beloved Disciple, knew
the betrayal was upon them even then. It is one thing to know who
is going to betray Jesus; it is another to know how and when it
will take place. They figured Jesus must be telling him to buy what
was needed for the Feast, or to give something to the poor (v. 29).
There is debate over whether they are eating the Passover meal or
not (see comment on 18:28). If they are eating the Passover meal,
the feast referred to would be the Feast of Unleavened Bread, which
began that night and lasted for seven days. While purchases on the
evening of Passover were not impossible, they would not be possible
for the next two days of the high feast and the sabbath, which,
some of the disciples thought, explained the urgency (Jeremias 1966a:53;
cf. Carson 1991:475). The setting of Passover might also give rise
to the disciples' other explanation that Jesus has sent Judas to
give alms, since this was a custom on the eve of Passover (Jeremias
1966a:54). If Jesus is not referring to the Feast of Unleavened
Bread, then he is referring to the Passover itself, which means
the meal they are now sharing occurs just before Passover.
Again we see that the disciples have no special suspicion of Judas.
Indeed, they think he is being sent forth on an errand for Jesus
and his band. That is, they think Judas is acting as a servant,
as Jesus has just modeled. There is great irony in their thinking
that he has gone on an errand of service or piety (cf. Michaels
1989:252). He is indeed going to buy what is needed for the feast--the
Lamb of God who will take away the sin of the world. Instead of
giving to the poor he is selling the archetypal Poor Man, though
in doing so he provides eternal wealth to the poor, all of us made
beggars by sin.
At the beginning of the footwashing John notes that the hour for
which we have been waiting since the beginning of the Gospel has
now arrived (13:1). At the end of this section we reach another
benchmark: now comes the night (v. 30) in which people do not know
where they are going (12:35-36). It is time for the ultimate contest
between light and darkness.
Jesus Predicts Peter's Denial
31When he was gone, Jesus said, "Now is the Son of Man glorified
and God is glorified in him. 32If God is glorified in him,[3] God
will glorify the Son in himself, and will glorify him at once.
33"My children, I will be with you only a little longer. You
will look for me, and just as I told the Jews, so I tell you now:
Where I am going, you cannot come.
34"A new command I give you: Love one another. As I have loved
you, so you must love one another. 35By this all men will know that
you are my disciples, if you love one another."
John 13:31-35
Explanation: Jesus Introduces Major Themes of His Farewell
Discourse (13:31-35)
Jesus now begins what is commonly called his "farewell discourse"
(13:31--17:26). This section follows a literary form common in the
ancient world, not least within Judaism (Brown 1970:598; Talbert
1992:200). There are numerous examples of a great man or woman giving
a final speech to those who are close to him or her: for example,
Jacob (Gen 47:29--49:33), Moses (Deut; Josephus Antiquities of the
Jews 4.309-26), Joshua (Josh 23--24), Samuel (1 Sam 12), David (1
Chron 28--29), Tobit (Tobit 14:3-11), Noah (Jubilees 10), Abraham
(Jubilees 20--22), Rebecca (Jubilees 35), Isaac (Jubilees 36), Enoch
(1 Enoch 91), Ezra (2 Esdras 14:28-36), Baruch (2 Apocalypse of
Baruch 77) and the twelve sons of Jacob (Testament of the Twelve
Patriarchs). These accounts, though diverse, have several common
elements (Brown 1970:598-601; Talbert 1992:200-202). The great man
or woman tells of his or her impending death and in some cases offers
comfort in the face of the grief this announcement produces. He
or she predicts what will come in the future, including, in different
cases, evil or God's care. This is in keeping with the belief that
one about to die is given prophetic powers (cf. Josephus Jewish
Wars 7.353; Plato Apology 39C; cf. Talbert 1992:200-201). These
farewell discourses also contain instruction on how those left behind
should behave, and at times the discourses conclude with a prayer
for those left behind.
Although Jesus' farewell discourse fits this pattern, there is the
notable exception that the one who is about to leave will continue
to be present through the Spirit and will return at the end of the
age (cf. Brown 1970:582; Carson 1991:480). Indeed, the way Jesus
speaks in this section transcends time, for he speaks in oracular
style and often as if the glorification has already taken place.
"He is really speaking from heaven; although those who hear
him are his disciples, his words are directed to Christians of all
times" (Brown 1970:582).
The keynote of these chapters is assurance and comfort in the face
of two difficulties coming upon the disciples, Jesus' death and
their own persecution. He prepares them for his death and the coming
of the Spirit, now called the Paraclete. He speaks of the opposition
between the world and them as his disciples, and he prepares them
for hardships to come (cf. Tolmie 1995:228-29). He does this by
showing them that this opposition comes from their union with himself.
In the course of offering assurance and comfort, Jesus develops
various themes that have been introduced earlier in his ministry,
including in particular glory, mutual indwelling and love. His main
point is the experience of life in God the disciples have and will
continue to have. The relation between the Father and the Son, which
has been revealed in the first twelve chapters, is now "declared
to be realized in the disciples" (Dodd 1953:397). The relations
between the Father, the Son and the Spirit are described in more
detail here than anywhere else in the Bible. In these chapters,
therefore, is the most profound teaching on God and discipleship
in the Bible--the life of believers described in relation to the
persons of the Godhead.
The teaching in these chapters is expressed in typical Johannine
terms, distinct from the language in the Synoptic Gospels. Yet many
of the specific topics included here reflect those discussed in
the Synoptics at various points.
C. H. Dodd has summarized these as (1) precepts, warnings
and promises for the disciples, (2) predictions of the death and
resurrection of Jesus and (3) eschatological predictions (1953:390-91).
Two items found in the Synoptics, however, are missing from these
themes in John, namely, the discussion of signs of the end and detailed
ethical instructions (Dodd 1953:391). Instead of rehearsing Jesus'
predictions of the end, John concentrates on the coming of the Paraclete.
This is part of his emphasis on realized eschatology, the notion
that, although there will be a future return of the Lord, already
he is present through his Spirit. Likewise, instead of giving Jesus'
ethical instructions, John focuses on their substance, which is
the love command. Thus, John is touching on some of the themes found
in the Synoptics, but he emphasizes different aspects. The same
is true for this Gospel's more obvious difference from the Synoptics--the
omission of the institution of the Eucharist. The account of the
footwashing along with the teaching in chapter 6 provide profound
reflections on the significance of the Eucharist without ever describing
the institution itself.
In these chapters there is much repetition and an interweaving of
themes, which is a characteristic of Hellenistic style. "We
shall not repeat the same thing precisely--for that, to be sure,
would weary the hearer and not elaborate the idea--but with changes"
(Rhetorica ad Herennium 4.42.54, an anonymous treatise from c. 86-82
B.C.; cf. Talbert 1992:202). Instead of simply discussing a particular
idea in a linear-sequential fashion, the thought is developed in
a more poetic way through repetition. Accordingly, the section can
be outlined in a number of ways, though three main parts are fairly
clear. The first part (13:31--14:31) focuses on Jesus' departure
and discusses the disciples' relation to Jesus and their conflict
with the world. The second part (15:1--16:33) develops these same
themes, moving from the relationship of Jesus to the disciples,
using the figure of the vine and the branches (15:1-17), to the
conflict between the disciples and the world (15:18--16:15), and
on to a promise to the disciples of joy in the future after the
sorrow of this time of separation (16:16-33). In the third major
part Jesus prays to his Father (17:1-26). Throughout, the overall
theme is the Father's presence with the disciples and the Son's
and Spirit's roles in mediating his presence.
The first major section of the farewell discourse (13:31--14:31)
is characterized by a series of questions by various disciples and
Jesus' responses. An initial statement by Jesus gets the sequence
started: he speaks of glorification (vv. 31-32), his departure (v.
33) and love (vv. 34-35). These themes are developed in the rest
of the farewell discourse in reverse order, thereby forming a chiastic
structure, moving from love (15:1--16:4a), to departure (16:4b-33),
to glorification (17:1-26; cf. Westcott 1908:2:159; Michaels 1989:253).
While there are other important themes in these chapters as well
and all the themes are quite interwoven, generally speaking these
five verses contain the major themes of the entire farewell discourse.
Judas' departure, like the coming of the Greeks (12:20-23), signals
to Jesus that a new stage of the glorification has been reached.
The betrayal has begun, and so now is the Son of Man glorified and
God is glorified in him (13:31). Glorification can refer to either
the giving of praise or the manifestation of that which is worthy
of praise.
When Jesus says now he is referring to the manifestation
of God now taking place rather than the praise it will bring forth
in the future.
What is this manifestation? In general the glory of God refers to
his "own essential worth, greatness, power, majesty, everything
in him which calls forth man's adoring reverence" (Caird 1969:269).
This glory has been manifested throughout Jesus' ministry, but now
it comes to a climax on the cross (cf. 12:23-33). For the chief
characteristic of God revealed in Jesus is his love, a self-sacrificial
love. Thus, God is glorified in him through his death, "for
in the cross of Christ, as in a splendid theatre, the incomparable
goodness of God is set before the whole world" (Calvin 1959:68).
The Son of Man is the one to be glorified (v. 31), that is, the
Messiah from heaven who brings God's life and judgment, especially
through the cross (see comments on 3:13-14 and 5:27). The cross
is itself the revelation of divine glory and the way for Jesus to
share the divine life with his followers. It is also the way for
God to glorify the Son in himself (v. 32), which he will do at once
as Jesus returns to his presence (17:5). Just as Jesus' keynote
address focused on the relation between the Father and the Son (5:19-27),
so also his farewell discourse begins from that same fundamental
point. This relationship is central to this Gospel.
Jesus next addresses the immediate impact of the cross on the disciples:
My children, I will be with you only a little longer. You will look
for me, and just as I told the Jews, so I tell you now: Where I
am going, you cannot come (v. 33). By calling them children (using
the diminutive form teknia, "little children," which the
NIV tries to capture by adding my) he is putting them in a relation
to himself that is analogous to his relation to the Father (cf.
14:20; 17:21, 23; cf. Westcott 1908:2:161). This term would be in
keeping with the Passover meal setting since "small groups
that banded together to eat the paschal meal had to pattern themselves
on family life, and one of the group had to act as a father explaining
to his children the significance of what was being done" (Brown
1970:611).
This term of endearment expresses his love for them and is a poignant
introduction to his announcement that his departure is imminent.
The term a little longer (eti mikron) is imprecise (cf. 7:33), so
they could not be sure how soon this separation would take place,
but given the announcement of the betrayal they might suspect that
it would be very soon. Jesus seems to refer not just to the time
of separation between his death and resurrection, but also to the
time thereafter. For he says they will look for him, which they
did not do after his death, but which they did do after the resurrection.
Just as the first disciples sought him out (1:38), so will they
continue to seek for him after his departure. Part of the purpose
of the farewell discourse is to tell them of the new ways in which
they will find him in the future.
The departure had been a theme in the controversy with the Jewish
opponents (7:34; 8:21), as Jesus reminds the disciples. While it
is impossible for either group to follow Jesus where he is going,
there is a big difference between the groups' relationships to Jesus.
For the opponents are alienated from God and can never follow Jesus
into the Father's presence as long as they remain in that condition.
The disciples, on the other hand, have been cleansed (v. 10). They
are little children who will indeed follow Jesus later (v. 36).
As the following chapters will make clear, they first need to receive
the Spirit, the Paraclete, to share in the Father's life and love
and to accomplish his works, as Jesus himself has done.
The crux of this new quality of life with God is found in the love
command: A new command I give you: Love one another. As I have loved
you, so you must love one another. By this all men will know that
you are my disciples, if you love one another (vv. 34-35). On one
level, there is nothing new about the command to love. While there
are different understandings of love, the love command, or ideal,
is already known widely in Judaism (for example, Lev 19:18; Rule
of the Community 3.13; m. 'Abot 1:12) and the Greco-Roman world
(for example, Pliny Natural History 2.17.18; Marcus Aurelius Meditations
7.13, 22; Porphery To Mark 35; cf. Klassen 1992:382-84). But on
another level, this love is new in that it is in keeping with Jesus'
own love for them. The love of God has now been mediated in a radically
new way, through the incarnation. And the possibility of sharing
in that divine love now becomes possible in a manner and to a degree
unlike anything up to this point. The disciples are called to enter
into the relation of love that exists between the Father and the
Son (10:18; 12:49-50; 14:31; 15:10; cf. Barrett 1978:452). This
love also is not new; it has existed from all eternity. But it has
not been manifested or made available until the incarnation. Such
love is the fruit of the disciples' union with Jesus and, in Jesus,
with the Father (cf. chap. 15). The disciple, therefore, is one
who is characterized by love, which is the laying down of life.
The disciple, like the Master, reveals the Father.
This love command focuses on relations within the new community
rather than toward outsiders, a focus that has led many to view
John as a narrow sectarian with no concern for outsiders. Such a
view, however, misses the larger picture. John is quite clear that
this divine love, in which the disciples are to share, is for the
whole world (3:16; 4:42; 17:9). Indeed, their love for one another
is part of God's missionary strategy, for such love is an essential
part of the unity they are to share with one another and with God;
it is by this oneness of the disciples in the Father and the Son
that the world will believe that the Father sent the Son (17:21).
Jesus' attention here in the farewell discourse, as well as John's
attention in his epistles, is on the crucial stage of promoting
the love between disciples. The community is to continue to manifest
God as Jesus has done, thereby shining as a light that continues
to bring salvation and condemnation (cf. chaps. 15--16). Without
this love their message of what God has done in Christ would be
hollow.
John was known in the ancient church for his concern for love. Jerome
tells of John in his extreme old age saying, whenever he was carried
into the assembly, "Little children, love one another."
When his disciples got tired of this, they asked, "Master,
why do you always say this?"
"It is the Lord's command. If this alone be done, it is enough"
(Jerome Commentary on Galatians at Gal 6:10).
The story of John and the conversion, fall and restoration of a
brigand (Clement of Alexandria Who Is the Rich Man That Shall Be
Saved? 42 par. Eusebius Ecclesiastical History 3.23.5-19) is another
beautiful story that illustrates the love revealed in this Gospel.
For when John finds this fallen Christian he entreats him to repent,
saying, "If it must be, I will willingly suffer your death,
as the Lord suffered for us; for your life, I will give my own."
In the earliest centuries of the church divine love was indeed the
hallmark of the community of Jesus (for example Ignatius of Antioch
Letter to the Ephesians 4.1; Justin Martyr 1 Apology 1.16; Minucius
Felix Octavius 9). Tertullian reports that the pagans said of the
Christians, "See, they say, how they love one another . . .
how they are ready even to die for one another" (Apology 39).
E. R. Dodds (not to be confused with C. H. Dodd), himself not a
Christian (Dodds 1965:5), thinks that the genuine love and unity
among Christians was "a major cause, perhaps the strongest
single cause, of the spread of Christianity" (Dodds 1965:138).
"Love of one's neighbour is not an exclusively Christian virtue,
but in our period [from the second century A.D. to Constantine,
early in the third century] the Christians appear to have practised
it much more effectively than any other group" (Dodds 1965:136-37).
Such cohesiveness is part of what made Christianity attractive to
Constantine, for he saw that it would help unify the empire. Before
Constantine, when one became a Christian there was no question but
that a death to self was involved in being a Christian. But this
changed after Constantine, and so it is not surprising to find Chrysostom,
preaching in the fourth and early fifth century, chastising his
congregation for their lack of love. In contrast to the earlier
age, he now must say, "There is nothing else that causes the
Greeks [that is, the non-Christians] to stumble, except that there
is no love. . . . We, we are the cause of their remaining in their
error. Their own doctrines they have long condemned, and in like
manner they admire ours, but they are hindered by our mode of life"
(In John 72.5). In parts of the world today the church continues
to be the greatest obstacle to people's coming to believe that the
Son has come into the world, sent from the Father.
The love that Jesus is speaking of is not simply a feeling. One
cannot really command a feeling. It is willing and doing the best
for the other person (1 Jn 3:11-18). Since God's will alone is that
which is truly good in any situation, love acts in obedience to
God's will, under the guidance of the Spirit. Jesus has revealed
such a life--only doing what he sees the Father doing and only speaking
what he hears from the Father. The same pattern is to be true of
the disciple, because "whoever claims to live in him must walk
as Jesus did" (1 Jn 2:6). Feelings of compassion and concern
will be present as the disciple more and more perfectly shares in
God's own love for those around him or her, but such feelings are
not the source nor the evidence for this love that Jesus demands
of his followers (cf. 15:1-17).
36Simon Peter asked him, "Lord, where are you going?"
Jesus replied, "Where I am going, you cannot follow now, but
you will follow later."
37Peter asked, "Lord, why can't I follow you now? I will lay
down my life for you."
38Then Jesus answered, "Will you really lay down your life
for me? I tell you the truth, before the rooster crows, you will
disown me three times!
