John 13
In this chapter the Lord Jesus gives an exemplary display of lowly service. He also exposes the traitor, and commands the disciples to love one another.
The Setting (vv.1-3)
The Passover commemorated Israel’s deliverance from Egypt (Ex 12.26-27) and looked forward to Christ’s future suffering (1 Cor 5.7). How could the disciples keep the Passover (Mt 26.17; Mk 14.12; Lk 22.8), when their gathering in the upper room preceded it (Jn 13.1), and the Lord Jesus finally died at Passover time (Jn 18.28)? The simple explanation is that Northern Jews reckoned days from sunrise to sunrise, and Southern Jews from sunset to sunset. This "allowed for the feast to be celebrated legitimately on two adjoining days."1
Christ provided this extraordinary body of teaching, along with His unparalleled example of humility (13.4-15), for the disciples to follow during the period of His absence. This He did in full knowledge of the following:
His love for His own extended "unto the end" (v.1), to Calvary and beyond, for "Many waters cannot quench love, neither can the floods drown it" (Song 8.7).
Service and Sanctification (vv.4-17)
Christ’s lowly act of washing the disciples’ feet was consistent with Palestinian hospitality (Lk 7.44; 1 Tim 5.10), and possibly an adaptation of the traditional Paschal meal where the company head would arise and wash hands3 . To disciples bickering about "which of them should be accounted the greatest" (Lk 22.24-27), it provided an uncomfortable yet pertinent example (Jn 13.15). While pride had prevented them from washing each other’s feet, the Saviour’s humility led Him to perform this menial task. Remarkably, He even washed the heel of Judas, which would soon be lifted up against Him in betrayal (v.18). Peter’s typically adamant spirit – "Thou shalt never wash my feet" (v.8), and impulsiveness – "not my feet only, but also my hands and my head" (v.9), quite likely expressed the awkward embarrassment that all the disciples felt. The practical challenge was plain: "If I therefore, the Lord [who should be obeyed] and the Teacher [who should be listened to], have washed your feet, ye also ought [opheilo, as a debt] to wash one another’s feet" (v.14, JND) in lowly selfless service. "If ye know these things, [as with every Biblical doctrine] happy are ye if ye do them" (v.17).
The Saviour’s actions also carried symbolic significance. In the first place, by laying aside His garments, taking a towel, and girding Himself as a servant (v.4), Christ illustrated His stoop from heaven, a stoop which included veiling the outshining of His divine glory in human flesh (Phil 2.6-8). He came "not to be ministered unto, but to minister, and to give his life a ransom for many" (Mk 10.45). In the same way, returning to the table signified His subsequent high exaltation (Phil 2.9-11). Secondly, washing the disciples’ feet anticipated the Lord’s present work of cleansing His church "with the washing of water by the word" (Eph 5.26). The two Greek words used for washing in John 13.10 – louo (to bathe) and nipto (to cleanse e.g. hands or feet - differentiate that initial thorough washing from sin experienced at conversion from the need for daily cleansing because of defilement. Thus feet-washing emphasizes the pilgrim character of the Christian life (1 Pet 2.11). An important Old Testament illustration is the distinction made between a priest’s initial consecration, when fully bathed (Ex 29.4; Lev 86), and his daily hand washing to perform priestly duties (Ex 30.19,21). Judas, the false disciple, was never clean (Jn 13.10,11,18). Thirdly, what the Lord Jesus did looked forward to the future kingdom when He will not only sit on a throne and rule, but also continually serve His people (Lk 12.37).
Even though Peter, representing the disciples as a whole, did not value what Christ had just done – "What I do thou knowest not now", he was reassured – "but thou shalt know hereafter" (v.7). Peter’s growth in understanding began at his restoration, when he personally experienced the cleansing administered by Christ’s words (Jn 21.15-19); it was greatly aided with the Spirit’s coming to "guide…into all truth" (Jn 16.13). After further progress made over many years of Christian experience, Peter finally learnt the lesson, and so encouraged fellow believers to "be clothed with humility" (1 Pet 5.5).
The Sop (vv.18-30)
The omniscient Lord foresaw Judas’ treachery. He therefore forewarned His disciples in order to bolster their confidence in His deity as the great unchangeable "I am" (v.19). He also reassured them that Judas’ disloyalty would not diminish His personal authority, nor damage their future ministry: it still remained that "He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me" (v.20). The traitor fulfilled an Old Testament Scripture that originally applied to Ahithophel’s unexpected betrayal of king David. By omitting "in whom I trusted" (Ps 41.9), the Lord Jesus made clear that, although Judas’ unfaithfulness deeply troubled Him (v.21), it was no surprise, for He always "knew who should betray him" (v.11). Christ had patiently provided for Judas (Ps 41.9), granted him the privileged position of treasurer (v.29), and never previously exposed him. Even handing Judas the sop was perhaps a final, kind gesture of appeal to his conscience. It consisted of flesh from the Paschal lamb, unleavened bread, and bitter herbs, and was generally handed to a favoured guest "as a special mark of honour or friendship"4 . But Judas had consistently refused the Lord’s testimony, and instead opened his heart to the prince of darkness who "entered into him" (v.27). Driven on by an insatiable love for money, he finally passed the point of no return: "That thou doest, do quickly" (v.27). "Space for repentance had now passed forever. His doom was sealed"5 . How appropriate, in view of the spiritual darkness of the hour, that outside "it was night" (v.30).
The bewildered disciples displayed the healthy balance of doubting each other capable of such betrayal (v.22), but suspecting themselves: "Lord, is it I" (Mt 26.22). John, who leaned on Jesus’ bosom, with characteristic humility, refrained from even naming himself, or commenting on his love for Christ (Jn 13.23). Intimacy with the Lord leads to genuine modesty. These disciples, who had failed to detect Judas’ insincerity, were equally insensitive to the Lord’s exposure of him, for "no man at the table knew for what intent he spake this unto him" (v.28). Their assumption that Judas should "give something to the poor" (v.29) implies that they habitually provided for the poor, in agreement with "the words of the Lord Jesus, how he said, It is more blessed to give than to receive" (Acts 20.35).
Satisfaction, Separation and Stumbling (vv.31-38)
The traitor having left, the time reference "Now" (v.31) signalled an abrupt change in atmosphere6 , and looked forward to Calvary, the inevitable consequence of the betrayal. Here God’s holiness and love were fully displayed: "Mercy and truth are met together; righteousness and peace have kissed each other" (Ps 85.10). Therefore both God, and the Son of Man (a Messianic title connected to kingdom glory, Dan 7.13), were glorified at the cross. God was so satisfied with Christ’s work that He "straightway" raised Him from the dead and glorified "him in himself" (vv.31,32).7
The tender expression "little children" (teknion, infant) conveyed the Saviour’s affectionate care for the remaining disciples. It made a lasting impression on them, especially John, who, several decades later in his first epistle, addressed fellow believers seven times as "little children". In view of the "little while" till their separation, the Lord Jesus gave this new commandment "to love one another" (vv.33-35). In contrast to Old Testament obligation (Lev 19.18), "love was to be explained with new clearness, enforced by new motives and obligations, illustrated by a new example, and obeyed in a new manner"8 . Self-sacrificing love, as exemplified in Christ, is the true emblem of Christianity.
"Whither I go, thou canst not follow me now; but thou shalt follow me afterwards" (v.36) referred to Peter’s own martyrdom. Despite this warning, he exclaimed with characteristic bravado: "I will lay down my life for thy sake" (v.37). Self-confident Peter still had to learn of his own insufficiency and tendency to stumble: "The cock shall not crow, till thou hast denied me thrice" (v.38).
1 The MacArthur Study Bible, Word Publishing, 1997, p.1570.
2 "The devil had full mastery over the heart of the betrayer", Pink A W. Gospel of John, Grand Rapids: Zondervan, 1975, p.705).
3 Edersheim A. The Life and Times of Jesus the Messiah, Hendrickson Publishers, 1993, p.818.
4 The MacArthur Study Bible, Word Publishing, 1997, p.1612.
5 Pink A W. Gospel of John, Grand Rapids: Zondervan, 1975, p.741.
6 "The atmosphere is cleared, and, alone with His disciples, the Lord is free to unfold the secrets of His heart." (Smith H. …the Last Words. An Exposition of John Chapters 13 to 17, Penn: Believers Bookshelf, Inc, p.23).
7 "Christ glorified as a man in the glory is the only adequate answer to His work on the cross". (Smith H. …the Last Words. An Exposition of John Chapters 13 to 17, Penn: Believers Bookshelf, Inc, p.27).
8 Scott, quoted by Pink A W. Gospel of John, Grand Rapids: Zondervan, 1975, p 749.
