John Chapter 13

John 13:1 (NKJV)

“Now before the Feast of the Passover, when Jesus knew that His hour had come that He should depart from this world to the Father, having loved His own who were in the world, He loved them to the end.”

“Now before the Feast of the Passover”

This time marker situates the events in the context of Israel’s greatest festival, the Passover, which commemorated God’s deliverance of Israel from Egypt. The timing here is significant because Jesus Himself was about to fulfill the ultimate meaning of the Passover. The lambs of Egypt pointed forward to the Lamb of God who takes away the sin of the world (John 1:29). Scholars differ as to whether this meal was the actual Passover meal or an anticipatory supper, since John’s Gospel seems to place the crucifixion on Passover itself (John 19:14), while the Synoptic Gospels speak of the Last Supper as the Passover meal (Luke 22:15). Some suggest Jesus celebrated early with His disciples, while the official observance took place the following evening. Whatever the chronology, the theological weight is clear: Christ is the true Passover Lamb, sacrificed for us (1 Corinthians 5:7).

“When Jesus knew that His hour had come”

Throughout John’s Gospel, Jesus often referred to “His hour” as not yet having come (John 2:4; John 7:30; John 8:20). Now, that decisive hour had arrived. This was the appointed time decreed by the Father from eternity past, when the Son would lay down His life as the atoning sacrifice for the sins of the world. Jesus lived in step with the Father’s timetable, never ahead and never behind. As He declared in John 12:27, “For this purpose I came to this hour.” He had been preserved from premature death because His hour had not come, but now, on the eve of His crucifixion, He embraced the reality that the time had fully arrived. This moment reveals Christ’s sovereign awareness of God’s plan and His deliberate submission to it.

“That He should depart from this world to the Father”

Here, the shadow of the cross falls across every phrase. His “departure” was not a simple leaving, but a passage through suffering and death. The verb “depart” softens the description, yet behind it lies the stark reality of crucifixion. For Jesus, the cross was not merely an instrument of execution, but the necessary passage to return to the Father. His death was not the tragic end of His mission but the ordained means of glorification. As He had told His disciples in John 16:28, “I came forth from the Father and have come into the world. Again, I leave the world and go to the Father.” His return to the Father would mean completed redemption, victorious resurrection, and His exaltation at the right hand of God.

“Having loved His own who were in the world”

This statement emphasizes the special covenant love Jesus bore for His disciples. While it is true that God loves the entire world (John 3:16), there is a deeper, unique dimension to Christ’s love for His people—those given to Him by the Father (John 17:6). This love was not theoretical, but demonstrated in concrete acts: teaching, guiding, protecting, and ultimately laying down His life. His disciples were “His own” because He chose them, the Father gave them to Him, He purchased them, and they yielded to Him. As Paul declared, “Christ also loved the church and gave Himself for her” (Ephesians 5:25).

“He loved them to the end”

This phrase, eis telos, means more than “until the end of His life.” It conveys the idea of completeness, to the uttermost, to the fullest measure of love. It signifies a love that knows no limit in depth, duration, or sacrifice. Though His disciples would soon abandon Him in fear, He would not abandon them. Though they faltered, He remained steadfast. His love continued even in the darkest hour of betrayal, trial, and crucifixion. This is not merely a temporal statement but a theological one: His love is eternal, unfailing, and inexhaustible. As Paul later affirmed, nothing can separate us from the love of God which is in Christ Jesus our Lord (Romans 8:38-39).

John 13:2–3 (NKJV)

“And supper being ended, the devil having already put it into the heart of Judas Iscariot, Simon’s son, to betray Him, Jesus, knowing that the Father had given all things into His hands, and that He had come from God and was going to God.”

“And supper being ended”

Some manuscripts render this phrase “supper being in progress” instead of “being ended.” The difference in the Greek text is a single letter (genomenou vs. ginomenou), yet the nuance is important. Since verse 30 shows that Judas departed later during the supper, the better rendering is “while supper was in progress.” The point is that these extraordinary actions of Jesus—washing the disciples’ feet—took place in the middle of fellowship, not after it.

This tells us that Jesus’ act of humility was deliberately inserted into the flow of the meal. He did not wait until everything was finished, but interrupted their ordinary routine with an extraordinary display of servant leadership.

“The devil having already put it into the heart of Judas Iscariot, Simon’s son, to betray Him”

Here John shows us the contrast between the heart of Judas and the heart of Jesus. Judas had opened himself to satanic influence, and Satan had long cultivated him for this moment. Luke 22:3 says, “Then Satan entered Judas, surnamed Iscariot, who was numbered among the twelve.” The idea is not that Judas was possessed against his will, but that his greed, hardness of heart, and hypocrisy made him the perfect instrument for Satan’s plan.

The phrase can also be read as “the devil had already put it in his own heart against Jesus and then passed that impulse into Judas.” Satan’s hatred toward Christ was pressed upon Judas, who willingly received it. Judas, the treasurer of the disciples (John 12:6), had already proven unfaithful in handling money. Now he became fully set on treachery. What began as petty dishonesty had grown into full-blown betrayal. This reminds us of James 1:15: “Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death.”

“Jesus, knowing that the Father had given all things into His hands”

This statement points us to Jesus’ divine authority and sovereignty. Several years earlier He had said, “The Father loves the Son, and has given all things into His hand” (John 3:35). That truth had always been real, but now, on the eve of His crucifixion, it carried profound significance.

Jesus was about to suffer the most humiliating death, bearing the wrath of God against sin. Yet He entered that suffering as the one to whom the Father had entrusted supreme authority. He was no victim; He was the Victor. At any moment, He could have summoned legions of angels (Matthew 26:53). He did not wash His disciples’ feet because He lacked authority, but precisely because He possessed it. His humility was not born of weakness but of strength.

This is why Paul later wrote in Philippians 2:6–7, that though Christ was “in the form of God, [He] did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant.” True authority expresses itself in sacrificial service.

“And that He had come from God and was going to God”

Here John reveals Jesus’ full consciousness of His divine identity. He knew His eternal origin and His eternal destiny. He had come forth from the Father into the world (John 16:28), and soon He would return in triumph to the Father, glorified through the cross and resurrection.

Unlike human pride that says, “Do you know who I am?” in order to demand respect, Jesus knew exactly who He was and chose to serve instead of be served. His greatness did not insulate Him from humility; it compelled Him to demonstrate it. He is the fulfillment of Isaiah’s prophecy of the Servant: “Behold! My Servant whom I uphold, My Elect One in whom My soul delights!” (Isaiah 42:1).

Thus, it was not in spite of His divine self-awareness but because of it that He took up the towel and basin. He stooped because He was secure in His identity and mission. He was free to give, free to serve, and free to love.

John 13:4–5 (NKJV)

“[He] rose from supper and laid aside His garments, took a towel and girded Himself. After that, He poured water into a basin and began to wash the disciples’ feet, and to wipe them with the towel with which He was girded.”

“Rose from supper and laid aside His garments”

John’s account is vivid, almost staccato in its detail. He writes as an eyewitness, recalling each motion of Jesus with astonishment. This was no ordinary gesture. To rise from the table, remove one’s outer garments, and take on the posture of a servant was a shocking reversal of roles.

The very act of Jesus laying aside His garments foreshadowed what He would soon endure at the cross, when He would be stripped by Roman soldiers (John 19:23–24). Here He voluntarily laid them aside; at the cross they would be taken from Him. The parallel demonstrates that His humiliation was not forced but chosen.

This deliberate humility revealed His divine character. Philippians 2:6–7 explains, “Who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.” The laying aside of garments is a picture of the Son laying aside His visible glory in order to serve.

“Took a towel and girded Himself”

To gird oneself with a towel was the action of a menial servant. It was preparation for service, not the posture of a rabbi or master. Yet the One who held all authority in heaven and earth stooped down, clothing Himself not in majesty but in humility.

This detail would have stunned the disciples. According to Jewish custom, even disciples were not expected to wash their master’s feet. For the master to wash the disciples’ feet was almost unthinkable. And yet, here was the Messiah, binding Himself with a servant’s towel, preparing to perform the lowliest household duty.

This action embodied His own words: “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45).

“After that, He poured water into a basin”

Every step Jesus took was intentional. He did not have another servant prepare the basin or pour the water. He did it Himself, demonstrating not just the appearance of humility but the reality of it. This was not symbolic play-acting; it was real service.

In the larger redemptive picture, the water pointed forward to His cleansing work. Just as He poured water into the basin to wash away the dirt from their feet, so He would pour out His blood to wash away the stain of sin. Revelation 1:5 declares, “To Him who loved us and washed us from our sins in His own blood.”

“And began to wash the disciples’ feet”

This was the climax of His shocking act. The Master of all bent down to perform the lowest task. The disciples had entered the room still arguing over which of them was greatest (Luke 22:24). Not one of them had volunteered to take the role of servant. But Jesus, motivated by love, began doing what none of them would do.

He did not rebuke them with words; He taught them with His actions. He embodied the parable of humility, showing that true greatness is found in service. This act revealed the heart of Christ — that He would stoop to the lowest level in order to lift up His own.

“And to wipe them with the towel with which He was girded”

The detail of wiping emphasizes both His thoroughness and His intimacy. He did not simply dab at their feet but fully cleansed them, drying them with the very towel He had bound to Himself. This was a close, personal act — one by one, He served each disciple, including Judas, who was already resolved to betray Him.

The symbolism here is rich. The towel that bore their dirt remained upon Him, just as on the cross He bore our sin upon Himself (1 Peter 2:24). In this way, the act pointed beyond physical cleansing to spiritual cleansing.

Spiritual Parable in Action

John wants us to see that this foot washing was more than hospitality — it was a living parable of Christ’s mission:

• Jesus rose from supper, leaving a place of comfort.
  — Jesus rose from His throne in heaven, leaving His glory to come to earth.

• Jesus laid aside His garments.
  — Jesus laid aside His heavenly splendor.

• Jesus girded Himself with a towel.
  — Jesus took on the form of a servant.

• Jesus poured water into a basin.
  — Jesus poured out His blood for cleansing.

• Jesus washed and wiped their feet.
  — Jesus cleanses His people from sin.

• Jesus sat down again after washing them (John 13:12).
  — Jesus sat down at the right hand of the Father after His redemptive work was complete (Hebrews 1:3).

This was a parable of the gospel enacted before their eyes. As Maclaren observed, Christ could have displayed majesty, but instead “girded Himself with a towel and washed His disciples’ feet.” True greatness is found in self-emptying service.

John 13:6–8 (NKJV)

“Then He came to Simon Peter. And Peter said to Him, ‘Lord, are You washing my feet?’ Jesus answered and said to him, ‘What I am doing you do not understand now, but you will know after this.’ Peter said to Him, ‘You shall never wash my feet!’ Jesus answered him, ‘If I do not wash you, you have no part with Me.’”

“Then He came to Simon Peter. And Peter said to Him, ‘Lord, are You washing my feet?’”

When Jesus moved from disciple to disciple, the room must have been silent in awe. Each man allowed it, though confused, until Jesus came to Peter. True to his bold personality, Peter could not stay silent. His question is more of an objection than a request for clarification. He was shocked at the thought of the Master stooping to wash his feet. To him, the roles were reversed — this seemed improper and dishonoring to Christ’s position as Lord.

Peter’s protest reflects his mixture of love and pride. He could not bear the thought of the Messiah lowering Himself in such a way, and so he speaks up. Ironically, the very humility of Jesus exposed Peter’s own pride, just as it does in us when we resist His service and forgiveness.

“Jesus answered and said to him, ‘What I am doing you do not understand now, but you will know after this.’”

Jesus gently corrected Peter. The significance of the act went far beyond hygiene. It was not primarily about clean feet but about spiritual cleansing, humility, and the character of the Messiah’s mission. At the moment, Peter could not grasp it. Later, after the crucifixion, resurrection, and the coming of the Holy Spirit, the full meaning would be revealed.

This principle still applies: often we do not understand what God is doing in the present, but later His purpose becomes clear. Jesus was patient with Peter, reassuring him that understanding would come in time.

“Peter said to Him, ‘You shall never wash my feet!’”

Peter doubled down on his protest, making his refusal absolute. The Greek here is emphatic: “Never ever shall You wash my feet.” He thought he was honoring Christ by refusing, but in reality, his resistance was rooted in pride disguised as humility.

Trapp described it as “immoderate modesty, a proud humility.” By setting conditions on how Christ could serve him, Peter placed himself above the Lord’s will. His false humility made him resistant to grace. He wanted to honor Jesus while at the same time clinging to his own dignity.

This reminds us that sometimes pride hides behind religious language. Peter was unwilling to receive what Christ desired to give, and that very resistance is the essence of pride.

“Jesus answered him, ‘If I do not wash you, you have no part with Me.’”

Here Jesus cut through Peter’s pride with a solemn declaration. The washing was not optional. If Peter refused, he would have no fellowship, no share in Christ. This made the lesson clear: unless we receive Christ’s cleansing, we cannot belong to Him.

Peter had preached, healed, and even walked on water, but he still needed cleansing from Christ. Spiritual experience, ministry activity, or bold faith could not replace the need for the washing that only Jesus provides. This points ultimately to the cleansing of sin by the blood of Christ. Without that, there can be no salvation, no union with Him.

The phrase “no part with Me” echoes the language of inheritance and fellowship. To reject His cleansing is to cut oneself off from His life. Judas had his feet literally washed that night but had no true part with Jesus, because he refused the deeper cleansing of faith and repentance.

The point is not the ritual but the acceptance of Christ’s humble, saving work. As Morris observed, “It is not the area of skin that is washed that matters but the acceptance of Jesus’ lowly service.”

Theological Reflections

• Salvation is entirely dependent on receiving what Christ gives, not on what we achieve. Jesus did not say, “If you are not holy enough, you have no part with Me,” but rather, “If I do not wash you.”

• This act was a visible parable of the cross. Just as Peter had to submit to having his feet washed, we must submit to the cleansing blood of Christ, humbling ourselves to receive His grace.

• False humility often keeps people from salvation, as they resist receiving from Christ because they want to prove themselves worthy. True humility surrenders to His cleansing.

John 13:9–11 (NKJV)

“Simon Peter said to Him, ‘Lord, not my feet only, but also my hands and my head!’ Jesus said to him, ‘He who is bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you.’ For He knew who would betray Him; therefore He said, ‘You are not all clean.’”

“Simon Peter said to Him, ‘Lord, not my feet only, but also my hands and my head!’”

After hearing Jesus’ warning that refusal meant exclusion — “If I do not wash you, you have no part with Me” — Peter swung to the opposite extreme. First he resisted entirely, then he demanded more than Christ intended. His statement reflects sincerity, but also his tendency to speak rashly. A moment earlier, Jesus was “doing too much” in Peter’s eyes; now He was “not doing enough.”

This illustrates that even genuine zeal can be misdirected when it seeks to dictate terms to Christ. Peter’s humility was real in part — he recognized his need — but it was not deep enough to surrender fully to Jesus’ wisdom. The impulse to command Christ, even with good intentions, exposes the pride hidden beneath apparent devotion.

There is also a lesson here about humility in receiving. Sometimes it is harder to be served than to serve. Yet true humility begins with accepting what Christ gives, on His terms, not ours.

“Jesus said to him, ‘He who is bathed needs only to wash his feet, but is completely clean’”

Here Jesus gave an illustration rooted in both daily life and temple imagery. A person who had bathed before leaving home was clean, but as he walked through the dusty streets his feet became soiled. Upon arriving at a house, he did not need another full bath, only the washing of his feet.

In spiritual terms, there is a once-for-all cleansing — salvation — that occurs when one trusts in Christ’s finished work on the cross. That is the “bath.” Hebrews 10:10 says, “We have been sanctified through the offering of the body of Jesus Christ once for all.” Yet, while our position before God is secure, our daily walk through this world leads to defilement. This requires ongoing cleansing through confession and fellowship with Christ (1 John 1:9).

Spurgeon noted the parallel to Old Testament priests. When first consecrated, they were washed head to toe, but thereafter only washed their hands and feet at the laver before ministering (Exodus 30:18–21). Likewise, the believer has been cleansed once for all in justification, yet still needs continual cleansing in sanctification.

“And you are clean, but not all of you”

Jesus reassured the disciples that they had already received the greater cleansing — they were clean through faith in Him (John 15:3: “You are already clean because of the word which I have spoken to you”). Yet He added a sober qualification: “not all of you.”

This was a reference to Judas. Though Judas’ feet were literally washed by Christ, he was not spiritually cleansed. Outward ritual could not substitute for inward repentance and faith. Judas’ inclusion in the statement underscores that proximity to Jesus, participation in His ministry, and even external acts of fellowship cannot replace true saving faith.

“For He knew who would betray Him; therefore He said, ‘You are not all clean.’”

John makes the meaning explicit. Jesus was fully aware of Judas’ betrayal, and He made clear that Judas was excluded from the true cleansing of salvation. This solemn reminder warns us that it is possible to be near Christ outwardly yet remain unclean within. Judas ate with Him, walked with Him, and even had his feet washed by Him, yet his heart remained untouched.

The statement also emphasizes Christ’s omniscience. He knew exactly who would betray Him and still knelt to wash Judas’ feet. This highlights the depth of His love and the reality of His humility. He loved and served even the one who would hand Him over to death.

Theological Reflections

• Justification and Sanctification: The “bath” refers to the once-for-all cleansing at salvation; the “foot washing” represents the continual cleansing of sanctification in daily fellowship with Christ.

• Humility in Receiving: Like Peter, we often want to dictate how Christ should serve us. True discipleship begins with surrender, not negotiation.

• False Profession: Judas illustrates that outward association with Christ is not enough. Only those cleansed by His blood have part with Him.

• Christ’s Omniscience and Grace: Jesus knew Judas’ heart and yet still demonstrated love by washing his feet, showing that His humility was not conditioned on others’ worthiness.

John 13:12–14 (NKJV)

“So when He had washed their feet, taken His garments, and sat down again, He said to them, ‘Do you know what I have done to you? You call Me Teacher and Lord, and you say well, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet.’”

“So when He had washed their feet, taken His garments, and sat down again”

The act of foot washing was complete. Jesus put His outer garments back on and returned to His place of honor at the table. The sequence itself is symbolic: He laid aside His garments to serve, then took them again when the service was finished. This mirrors the larger gospel pattern: He laid aside His glory to come into the world, completed His redemptive work, and then returned to His glory at the Father’s right hand. John’s eyewitness memory highlights the solemnity of this moment — every gesture was full of meaning.

“He said to them, ‘Do you know what I have done to you?’”

Jesus refused to let the meaning of His act remain unclear. While His life as a whole was an example, this specific moment required an explanation. He did not want His disciples to reduce the act to a mere gesture of hospitality. The question is rhetorical, designed to make them reflect. It was His way of ensuring that His service became a teaching moment, not just an awkward surprise. Christ always intended His actions to instruct.

“You call Me Teacher and Lord, and you say well, for so I am”

Jesus acknowledged the rightful titles His disciples used for Him. He was their Teacher — the one who instructed them in the truth. He was their Lord — the one who exercised authority over their lives. To call Him anything less would have been inaccurate. By affirming this, Jesus makes it clear that His act of humility did not negate His authority. Instead, it defined how His authority should be understood. He remained their Lord, even while He stooped to wash their feet.

This is a crucial balance: He is both the Lord who commands and the Teacher who instructs. To obey Him means to imitate His example of servanthood. His authority is never divorced from His humility, and His humility never cancels His authority.

“If I then, your Lord and Teacher, have washed your feet”

The force of the lesson lies in this contrast. If the one who rightfully held the titles of Lord and Teacher humbled Himself to perform the lowest act of service, then His disciples have no excuse for refusing humble service to one another. He established a pattern: true greatness is shown not in being served, but in serving.

This would have struck at the heart of their earlier argument about who was the greatest (Luke 22:24). The Lord of glory had just done what none of them were willing to do. His example dismantled their pride and redefined leadership.

“You also ought to wash one another’s feet”

This command is not primarily about literal foot washing, though that was the immediate context. It is about adopting the posture of humble, sacrificial service toward fellow believers. To wash one another’s feet means to meet each other’s needs with love, even when it requires lowering oneself.

Some Christian groups have practiced literal foot washing ceremonies. While such practices can be meaningful, they are not the central point. As Calvin observed, the danger is turning Christ’s command into empty ritual while neglecting its true spirit. Jesus calls His people to a lifestyle of humility, not an annual ceremony.

The principle is clear: no task of love and service is beneath a follower of Christ. As Spurgeon said, if there is any act of kindness we can do for the lowliest of God’s people, we should be willing to do it. This attitude should especially characterize leaders, who are called to shepherd by serving rather than by lording over others (1 Peter 5:2–3).

Practical Reflections on “Washing One Another’s Feet”

• It is easier to say we would gladly wash Jesus’ feet than to actually serve fellow believers, especially when they frustrate us. Yet Jesus directs us to serve each other, not merely Him in the abstract.

• True “foot washing” means removing the dust of discouragement, sin, and weariness from one another’s lives through prayer, encouragement, correction, and love.

• We must beware of the world’s approach, which criticizes and condemns the dirty feet of others. Christ’s way is to quietly take the basin and cleanse, seeking restoration rather than condemnation.

• We should also be gentle in our service. If our “water” is too hot (harsh, overzealous) or too cold (indifferent, distant), our ministry will wound instead of restore. Christ washed with living water — the Word of God (Ephesians 5:26) — and so must we.

John 13:15–17 (NKJV)

“For I have given you an example, that you should do as I have done to you. Most assuredly, I say to you, a servant is not greater than his master; nor is he who is sent greater than he who sent him. If you know these things, blessed are you if you do them.”

“For I have given you an example, that you should do as I have done to you”

Jesus clarified His intent in washing the disciples’ feet. While His act had deep symbolic meaning pointing to salvation and cleansing, it also served as a practical model for His disciples’ conduct. He did not simply intend them to admire His humility, but to imitate it.

It is important to remember that Jesus was not merely an example — He is the Savior, Redeemer, and Lord. But having redeemed His disciples, He also set before them a pattern. They were to take Him as an example not only in attitude but also in action. Paul echoes this in Philippians 2:5: “Let this mind be in you which was also in Christ Jesus.”

Many are content to receive Jesus as the cleanser of their sins but hesitate to receive Him as the pattern of their lives. Maclaren rightly observed, “There are too many of us who profess to be quite willing to trust to Jesus Christ as the Cleanser of our souls who are not nearly so willing to accept His Example as the pattern for our lives.” The Christian life is not simply about being saved by Christ’s sacrifice but about being shaped by His humility.

“Most assuredly, I say to you, a servant is not greater than his master; nor is he who is sent greater than he who sent him”

Here Jesus grounded His command in the principle of discipleship. If He, the Master and Sender, stooped to serve in this way, then His disciples — the servants and the sent ones — cannot consider themselves above such service. To refuse humble service would be to exalt oneself above the Master, which is impossible and absurd.

This truth demolishes pride in ministry. The term “one who is sent” (Greek apostolos) here is not used in the formal sense of “apostle,” but in the general sense of one commissioned. Every believer is sent by Christ in some sense. If the Sent One from the Father (John 20:21) humbled Himself, then those He sends must follow the same path.

Jesus also implied identification: the servant is bound to the master, and the sent one is bound to the sender. To walk in Christ’s way is to reflect His nature. Refusing humility is inconsistent with representing Him.

“If you know these things, blessed are you if you do them”

Knowledge alone is not sufficient. Jesus pressed His disciples beyond understanding into obedience. The blessing comes not from admiring Christ’s humility or discussing it, but from practicing it.

This truth confronts the danger of intellectual Christianity — knowing doctrines about service without actually serving. As James 1:22 exhorts, “But be doers of the word, and not hearers only, deceiving yourselves.” The test of discipleship is not information but imitation.

Jesus also promised a blessing to those who practice humble service. The blessing is not worldly recognition or applause, but inner joy, divine approval, and spiritual fruitfulness. As Spurgeon put it: if there is a position in the church where toil is heavy and thanks are few, take it with joy. Seek not the highest places of honor but the lowest places of service, for there is no competition for them, and Christ Himself is found there.

Theological Reflections

• Christ as Example: Though more than an example, Jesus is nevertheless the perfect pattern of humility for His followers.

• Servants and Sent Ones: No disciple can excuse himself from humility; to claim superiority over humble service is to pretend superiority over Christ.

• Obedience and Blessing: The joy of the Christian life is found in practicing humility, not merely knowing about it. Humble service brings the deepest happiness, because it aligns us with the heart of Christ.

John 13:18–20 (NKJV)

“I do not speak concerning all of you. I know whom I have chosen; but that the Scripture may be fulfilled, ‘He who eats bread with Me has lifted up his heel against Me.’ Now I tell you before it comes, that when it does come to pass, you may believe that I am He. Most assuredly, I say to you, he who receives whomever I send receives Me; and he who receives Me receives Him who sent Me.”

“I do not speak concerning all of you. I know whom I have chosen”

Jesus clarified that His words about cleansing and fellowship (John 13:10) did not apply equally to all. Judas remained unclean. Yet His choice of disciples was never uninformed. He knew exactly who Judas was, what he would do, and chose him with full knowledge. This truth reassured the others that Jesus was not caught off guard. The betrayal was foreseen, not accidental.

“But that the Scripture may be fulfilled, ‘He who eats bread with Me has lifted up his heel against Me.’”

Jesus cited Psalm 41:9, where David lamented betrayal by a close friend. To eat bread with someone in the ancient Near East was to enter into covenant-like fellowship, so betrayal from such a person was a grievous treachery. To “lift up the heel” evokes the image of a horse kicking violently against its master — an act of hostility from one who had been trusted.

In Judas, this Scripture found its fullest fulfillment. His betrayal was not only against Christ personally, but against the sacred bond of hospitality and discipleship.

“Now I tell you before it comes, that when it does come to pass, you may believe that I am He”

Jesus foretold the betrayal so that when it occurred, the disciples would be strengthened in faith. Instead of being shaken or thinking Jesus had been overtaken, they would remember that He predicted it. This was evidence that He is the great “I AM” — the covenant God revealed in the Old Testament. Far from undermining His identity, Judas’ treachery confirmed it.

“Most assuredly, I say to you, he who receives whomever I send receives Me; and he who receives Me receives Him who sent Me.”

Jesus shifted from betrayal to mission. Judas’ treachery would not stop the work of God. His faithful disciples would be sent as His representatives. To receive them would be to receive Christ Himself, and to receive Christ would be to receive the Father. This underscored both the authority of their mission and the seriousness of rejecting them. Even as betrayal loomed, Jesus reaffirmed that His work would go on in His people.

John 13:21–26 (NKJV)

“When Jesus had said these things, He was troubled in spirit, and testified and said, ‘Most assuredly, I say to you, one of you will betray Me.’ Then the disciples looked at one another, perplexed about whom He spoke. Now there was leaning on Jesus’ bosom one of His disciples, whom Jesus loved. Simon Peter therefore motioned to him to ask who it was of whom He spoke. Then, leaning back on Jesus’ breast, he said to Him, ‘Lord, who is it?’ Jesus answered, ‘It is he to whom I shall give a piece of bread when I have dipped it.’ And having dipped the bread, He gave it to Judas Iscariot, the son of Simon.”

“He was troubled in spirit”

Though fully aware of Judas’ betrayal, Jesus was not emotionally detached. His spirit was deeply troubled. He loved Judas, and the weight of his treachery grieved Him. This reminds us that Christ is not cold or mechanical in His foreknowledge. Even when He knows what will happen, He feels the sorrow of sin and its consequences.

“Most assuredly, I say to you, one of you will betray Me”

This solemn declaration must have stunned the disciples. They had just seen Jesus wash their feet, displaying unfathomable humility. Now He announced that one of their own would hand Him over to death. This revealed that Jesus was in control, not caught off guard.

“Then the disciples looked at one another, perplexed about whom He spoke”

The disciples did not immediately suspect Judas. Outwardly, he blended in so well that none singled him out. This shows how subtle hypocrisy can be, and how treachery can be cloaked in outward religious behavior. Matthew 26:22 records that each disciple even asked, “Lord, is it I?” showing that they recognized their own weakness and capacity to fail.

“Now there was leaning on Jesus’ bosom one of His disciples, whom Jesus loved”

John, writing humbly of himself, described his closeness to Jesus. At the U-shaped triclinium table, John reclined at Jesus’ right, leaning on His chest. This intimate position reflected both physical closeness and spiritual intimacy.

“Simon Peter therefore motioned to him to ask who it was of whom He spoke”

Peter, likely seated across the table, discreetly urged John to ask Jesus directly. His concern may have been protective, wishing to know the betrayer’s identity in order to prevent the act. The dynamic shows the trust Peter placed in John, and the trust John had with Jesus.

“Then, leaning back on Jesus’ breast, he said to Him, ‘Lord, who is it?’”

John’s quiet question reflected his closeness to Jesus. From this place of intimacy, he sought clarity. This is a reminder that nearness to Christ brings insight into His heart and mind.

“Jesus answered, ‘It is he to whom I shall give a piece of bread when I have dipped it.’”

In Middle Eastern culture, to dip bread and give it to a guest was an act of special honor. By singling out Judas with this gesture, Jesus extended love even in the moment of betrayal. He treated Judas with courtesy, esteem, and one last appeal to repent. Jesus overcame evil with good, even when He knew that good would be rejected.

“And having dipped the bread, He gave it to Judas Iscariot, the son of Simon”

This action identified Judas as the betrayer to John, but the others seem not to have grasped its meaning (John 13:28–29). Judas sat in a place of honor, close enough for Jesus to hand him the morsel directly. Yet despite the gesture of love, his heart remained hard.

This moment reveals the depth of Christ’s love — He washed Judas’ feet, honored him with bread, and grieved over his soul, even as Judas prepared to betray Him.

Theological Reflections

• Christ’s Omniscience: Jesus knew the betrayal long before it happened. His foreknowledge strengthened the faith of His true disciples.

• Betrayal in Close Fellowship: To be betrayed by one who ate at His table shows the depth of treachery, yet it also fulfilled Scripture.

• Love for Enemies: Even as Judas prepared to betray Him, Jesus extended honor and love, modeling the command to love enemies (Matthew 5:44).

• True and False Discipleship: Judas’ outward conformity deceived the others, but Christ knew the heart. Outward nearness is not the same as inward faith.

John 13:27–30 (NKJV)

“Now after the piece of bread, Satan entered him. Then Jesus said to him, ‘What you do, do quickly.’ But no one at the table knew for what reason He said this to him. For some thought, because Judas had the money box, that Jesus had said to him, ‘Buy those things we need for the feast,’ or that he should give something to the poor. Having received the piece of bread, he then went out immediately. And it was night.”

“Now after the piece of bread, Satan entered him”

This marks the decisive moment in Judas’ apostasy. Satan had already stirred Judas’ heart (John 13:2), but now, after Judas deliberately rejected the gesture of love from Christ, the adversary took full possession. The bread given in affection became the point of no return when despised.

As Tasker observed, Judas’ acceptance of the morsel showed he was “completely impervious to the appeal of love,” leaving him wholly in Satan’s control. Yet this possession was not forced. Bruce rightly noted, Satan could not have entered unless Judas gave him access. By shutting his heart to Christ’s love, Judas opened it wide to the devil. This reveals the terrible reality that the rejection of grace does not leave us neutral — it leaves us vulnerable to evil.

“Then Jesus said to him, ‘What you do, do quickly.’”

These words were not permission but dismissal. Jesus, fully in control, compelled Judas to proceed. Judas may have thought he was in charge, but in reality, he was carrying out God’s predetermined plan (Acts 2:23). Jesus would not prolong the charade. Since Judas was resolved in heart, better that the deed be done quickly.

Matthew 26:25 adds that when Judas asked, “Rabbi, is it I?” Jesus replied, “You have said it.” Judas therefore knew that Jesus knew. He had been exposed, yet still was loved with the gift of bread. Maclaren noted that Judas ignored both conviction and affection: he knew he was discovered, and he knew he was still loved — yet he hardened himself against both. Rejecting Christ’s love, he sealed his doom.

“But no one at the table knew for what reason He said this to him”

The other disciples remained unaware of Judas’ true intent. They thought Jesus was sending Judas on an errand, since he carried the money box. This shows that Judas was not outwardly suspicious; his hypocrisy was so convincing that even those closest to Jesus never suspected him.

This underscores the subtlety of sin. A man may walk among the saints, hold responsibility, and appear trustworthy, yet harbor treachery in his heart. Outward appearances can deceive, but Christ knows the heart.

“For some thought, because Judas had the money box, that Jesus had said to him, ‘Buy those things we need for the feast,’ or that he should give something to the poor”

John notes two assumptions: that Judas was sent to buy supplies for the feast, or to distribute charity to the poor. This reveals the regular practice of Jesus and His disciples — they gave alms from their own limited resources. Clarke observed that though they lived on the charity of others, they still gave to those in deeper need. This reflects the heart of Christ, who even in poverty thought of the poor.

Ironically, the disciples assumed Judas was being sent to do good works, when in fact he was leaving to commit the ultimate betrayal. Outward religious activity, even charity, is no proof of a clean heart.

“Having received the piece of bread, he then went out immediately. And it was night.”

The picture is tragic and symbolic. With the taste of Christ’s love still in his mouth, Judas turned away. He left the fellowship of the disciples, the presence of Christ, and stepped into the darkness — both literal and spiritual.

John’s phrase “And it was night” is more than a time marker. It symbolizes the moral and spiritual darkness that engulfed Judas’ soul. He left the Light of the world (John 8:12) and walked into the night of sin, Satan’s control, and eternal ruin.

Tenney rightly notes, Judas’ act was more than a single act of treachery — he sold himself to evil. He had the best Teacher, the best example, and the closest access to truth, yet he was lost. Judas’ story proves that fallen man needs more than teaching and example. He needs regeneration. Only new birth by the Spirit can save.

Theological Reflections

• The danger of rejecting grace: To resist Christ’s love repeatedly hardens the heart until Satan gains control.

• The sovereignty of Christ: Even in betrayal, Jesus remained in command, directing Judas to act quickly.

• The deception of hypocrisy: Judas fooled all the disciples, but not Christ. Outward religious life without inward faith leads only to ruin.

• The tragedy of apostasy: Judas left the Light and chose the night. His story is a warning that knowledge of Christ without love for Christ ends in destruction.

John 13:31–32 (NKJV)

“So, when he had gone out, Jesus said, ‘Now the Son of Man is glorified, and God is glorified in Him. If God is glorified in Him, God will also glorify Him in Himself, and glorify Him immediately.’”

“So, when he had gone out”

This refers to Judas leaving into the night (John 13:30). With the betrayer gone, the chain of events leading to Jesus’ arrest and crucifixion was now set in motion. Judas’ departure did not hinder Christ’s mission but triggered its fulfillment. From the disciples’ perspective, Judas’ actions would lead to disaster, but Jesus viewed it as the beginning of glory.

“Now the Son of Man is glorified, and God is glorified in Him”

Jesus looked at the cross not as humiliation, but as glorification. The world would see shame, weakness, and defeat. Jesus saw love, obedience, and victory. He had earlier said, “The hour has come that the Son of Man should be glorified” (John 12:23). That hour had now arrived.

The cross glorified Jesus because it revealed His heart more clearly than any miracle or teaching. His compassion, obedience, and sacrificial love reached their ultimate display at Calvary. As Maclaren noted, His life had shown His wisdom and power, but His death revealed something greater — the redeeming love of God.

The cross also glorified the Father, for it displayed His holiness in judging sin and His mercy in providing salvation. God was glorified both in the Son’s obedience and in the salvation that flowed from it.

“If God is glorified in Him, God will also glorify Him in Himself, and glorify Him immediately”

Here Jesus promised that the glory would not end at the cross. The Father, having been glorified in the Son’s obedience, would glorify the Son in resurrection and exaltation. The cross was not the end, but the necessary path to resurrection glory.

The repetition of “glorify” (five times in two verses) emphasizes how central this theme is. The Father and the Son share in one another’s glory. What appears to be shame in human eyes is in reality the highest display of divine majesty.

Trapp captured it well: Jesus esteemed His crown of thorns more precious than Solomon’s crown, His wounds as gems, His cross as His throne. To Him, the cross was not disgrace but the very stage on which His true glory was displayed.

John 13:33 (NKJV)

“Little children, I shall be with you a little while longer. You will seek Me; and as I said to the Jews, ‘Where I am going, you cannot come,’ so now I say to you.”

“Little children”

This is the only time in the Gospels that Jesus used this tender phrase for His disciples. It conveys affection, tenderness, and recognition of their immaturity. Like children, they were dependent on Him, vulnerable, and in need of guidance. Later, John would adopt this same language in his letters, addressing believers as “little children” (1 John 2:1, 12, 28). The intimacy of the moment comes through in this choice of words.

“I shall be with you a little while longer”

This would have struck the disciples as shocking. For three years, they had walked with Him daily, expecting His kingdom to be established visibly and politically. Now He announced His departure was imminent. The One they thought would remain with them as King was telling them He would soon be gone.

“Where I am going, you cannot come”

Jesus had earlier told the Jews this same statement (John 7:33–34; John 8:21). Now He repeated it to His own disciples. His “going” referred to His death, resurrection, and return to the Father — a path only He could walk. The disciples could not follow Him in that moment because the work of redemption required a sinless substitute. Later, they would follow in death and ultimately in heaven, but not yet.

This statement must have felt like an earthquake to their expectations. They envisioned reigning with Him in Jerusalem, but instead He spoke of leaving. Their Messiah would depart, and they could not accompany Him. It was a moment of both grief and confusion, which would later be clarified in John 14, when Jesus promised to return for them.

Theological Reflections

• The Paradox of Glory: The cross, viewed as shame by the world, was glory in God’s plan. In Christ’s humiliation, the fullness of God’s love was revealed.

• The Mutual Glory of Father and Son: The cross was the moment where the Father was glorified in the Son, and the Son in the Father, leading to resurrection glory.

• The Tenderness of Christ: By calling His disciples “little children,” Jesus showed both affection and recognition of their weakness. His care for them was like that of a father for his children.

• The Necessity of Christ’s Solitary Path: Only Jesus could go to the cross. Salvation is His work alone, not something shared with or completed by His disciples.

John 13:34–35 (NKJV)

“A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. By this all will know that you are My disciples, if you have love for one another.”

“A new commandment I give to you”

The Greek word for “new” (kainēn) does not mean something recent in time, but something fresh in quality, as opposed to outworn or stale. The command to love was not newly introduced — the Old Testament had already said, “You shall love your neighbor as yourself” (Leviticus 19:18). What made this command new was its depth, its standard, and its freshness in light of Christ’s example.

It is also worth noting that the Vulgate translated this as mandatum novum, which gave rise to the name Maundy Thursday, the day the church historically remembers Christ’s words at the Last Supper.

“That you love one another”

Surprisingly, Jesus did not frame the command in terms of their love for Him, though that would be expected. Instead, He directed them to love each other. This highlights the necessity of love within the Christian community. Love for fellow believers is not optional or secondary — it is central. The presence of love among disciples is to be the distinguishing feature of their fellowship.

This does not mean that love for the world is unimportant, but the first priority is that the church itself be marked by love. If love is absent among believers, then their witness to the world collapses, for they misrepresent the very nature of Christ.

“As I have loved you, that you also love one another”

Here is the true freshness of the commandment. The old standard was, “Love your neighbor as yourself.” The new standard is, “Love as Christ has loved you.” This moves the measure from self to Christ. His love is the pattern and model.

Jesus had just washed their feet, stooping in humility. Soon He would lay down His life on the cross. That self-giving, sacrificial, patient, forgiving love is the pattern for His disciples. Spurgeon captured it well: “We are to love our neighbor as ourselves, but we are to love our fellow-Christians as Christ loved us, and that is far more than we love ourselves.”

“By this all will know that you are My disciples”

Love is the mark of Christ’s disciples. It is not first miracles, or preaching, or even correct doctrine — though all have their place. The visible proof to the world is love.

Jesus gave this command in a room where the disciples had just been arguing about who was greatest. Now He set the standard: the true badge of greatness in His kingdom is love.

This identifying love works in three directions:

• Jesus marks us as His disciples by giving this command and shaping our hearts to obey it.

• We mark ourselves as His disciples when we love one another, proving the reality of our faith.

• The world marks us as His disciples when it sees our love in action.

Tertullian, writing in the second century, reported that pagans would say of Christians: “See how they love one another.” This was the powerful testimony of the early church, and it must remain ours today.

Theological Reflections

• The Newness of the Commandment: The standard of love is no longer self-love but Christ’s love — higher, deeper, and sacrificial.

• The Priority of Love Among Believers: The Christian community must be marked by love above all else; without it, witness to the world is false.

• The Evangelistic Power of Love: The world cannot see faith directly, but it can see love. Love lived out makes Christ visible.

• The Costliness of Love: The love Jesus commands is not sentimental affection but cross-shaped sacrifice, patterned after His own death.

John 13:36–38 (NKJV)

“Simon Peter said to Him, ‘Lord, where are You going?’ Jesus answered him, ‘Where I am going you cannot follow Me now, but you shall follow Me afterward.’ Peter said to Him, ‘Lord, why can I not follow You now? I will lay down my life for Your sake.’ Jesus answered him, ‘Will you lay down your life for My sake? Most assuredly, I say to you, the rooster shall not crow till you have denied Me three times.’”

“Lord, where are You going?”

Peter was troubled and confused by Jesus’ announcement of departure (John 13:33). The disciples had left everything to follow Him, and Peter could not comprehend why they could not follow now. His question reflects both love and misunderstanding. He imagined Jesus was speaking of a physical journey, not the path of suffering, death, and resurrection.

“Where I am going you cannot follow Me now, but you shall follow Me afterward”

Jesus gently corrected Peter. At this moment, Peter could not go with Him to the cross. Redemption required a sinless Savior; no one else could drink that cup. Yet Jesus promised Peter would follow later. This pointed to Peter’s eventual martyrdom (John 21:18–19). What Peter could not do in his own strength now, he would one day do in the power of the Spirit and after Christ’s resurrection.

This reminds us that timing in discipleship is God’s prerogative. What cannot be done now may be done later when God has finished preparing His servant.

“Lord, why can I not follow You now? I will lay down my life for Your sake”

Peter’s zeal and devotion are sincere. He truly believed he was ready to die for Christ. His words were bold, and at that moment, he meant them. But his devotion was built on emotion and self-confidence, not on the Spirit’s power.

There is a sharp contrast here: Judas betrayed deliberately; Peter would deny impulsively. Judas’ treachery was cold, calculated rebellion. Peter’s denial was born of fear and weakness. Both sinned gravely, but Peter’s repentance would lead to restoration, while Judas’ despair led to destruction.

Clarke’s words are fitting: “Christ must first die for Peter, before Peter can die for Him.” Only after the cross and Pentecost would Peter have the strength to stand firm.

“Will you lay down your life for My sake? Most assuredly, I say to you, the rooster shall not crow till you have denied Me three times”

Jesus exposed Peter’s hidden weakness. Peter thought he was ready to die for Christ, but within hours, he would deny even knowing Him — not once, but three times. The words must have cut Peter deeply, but they were spoken with both truth and mercy. Jesus knew Peter’s failure before Peter himself did, and this foreknowledge would later bring Peter to repentance (Luke 22:61–62).

The detail of “the rooster” is significant. Bruce notes that cockcrow marked the third Roman watch of the night (around 3:00 a.m.). Before that early morning hour, Peter’s bold words would collapse into fearful denials.

This experience was burned into Peter’s memory. In Acts 3:14, when preaching to the crowds, he accused them of denying Christ — the very sin he had committed. In 2 Peter 2:1, near the end of his life, he described false teachers as those who “deny the Lord who bought them.” His own past denial gave him a lifelong sobriety about the seriousness of rejecting Christ.

Theological Reflections

• Zeal without the Spirit fails: Peter’s devotion was genuine but rooted in emotion, not in the cross or the Spirit’s power. Human strength cannot stand in the day of trial.

• Christ’s foreknowledge and mercy: Jesus knew Peter’s failure in advance, yet still prayed for him (Luke 22:32) and restored him later (John 21:15–19). His foreknowledge was not condemnation but preparation.

• Failure does not have to be final: Judas fell into despair; Peter into repentance. The difference was faith in Christ’s forgiveness.

• Discipleship involves following later: There are things believers cannot yet endure, but in God’s time, by His grace, they will be able to follow faithfully, even unto death.