John 13 - Preacher's Commentary

A Place in Him

John 13:1–16:33

Jesus, knowing that “His hour had come,” gathers His chosen ones for a meal (v. 1). It is a tender, but painful moment. He is like an elder brother with His family, unburdening His heart and sharing with them the meaning of the momentous events which are to take place. He also lovingly reassures these men that He will not leave them as orphans, but that they can only have the resources and power of His inner Presence after He is lifted up in death and resurrection.

All through the conversation (chs. 13–16) He uses phrases that refer to relationships such as “you ought to wash one another’s feet,” “love one another as I have loved you,” “I will come to you,” “abide in Me and I in you.” The focal point of this section is the Greek word mone¯, translated “dwelling place” or a “place for you” (14:2, 23). That “place” is not a geographic location, but it means “abiding” in Jesus, welcoming the Helper He sends as a “guide,” being at home with the Father. Raymond Brown concludes a section dealing with the relational suggestiveness of this word, “In using mone¯ John may be referring to places (or situations) where the disciples can dwell in peace by remaining with the Father.”¹ So it seems this is the theme that runs through this whole section of intimate teaching.

I heard an echo of this in a visit Ruth and I had recently with a dear older friend who is now struggling with her health. Since she had come to the health center several months before, someone had been moved into her efficiency apartment, and when we visited her, she was facing the prospect of being moved again. As she shared this with some pain, she finally said, “Well, I guess they’ll be moving me again, but wherever I am, there it will be home.” She is at peace, for she has found a place of dwelling more permanent than any earthly setting, a mone¯. Likewise, Jesus is reassuring His disciples—then and now—that He will be their “place” regardless of what happens.

13:1-11

The Washing

There are unique marks of the Passover which characterize this last meal Jesus eats with His disciples—sacrifice, farewell, and even celebration—even though it is eaten before the actual Passover. Jesus loves these men, “His own,” to the uttermost! That unconditional and eternal love will bring Him to the Cross, the way by which He departs to again be with His Father. And the instrument of His death is at the table with Him. For the intention of betrayal has already entered the heart of Judas, who is now under the dominion of the devil.

In the midst of the silent struggle going on during the meal, the purpose of God is being worked out. The Father has not become a bystander, removed from the evil which is closing in on His Son. He is with Him and has given Him authority and power to finish the work for which He has come. “The Father had given all things into His hands” (v. 3). Therefore, Jesus is a free man, knowing who He is, why He has come, and what will be the end of His journey.

As the supper ends, Jesus, who is completely in command of the situation, acts out the significance of His own death. How vividly the details of Jesus’ deliberate moves stand out: “Jesus … rose from sup-per 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” (vv. 4–5). This is far more than a courteous gesture by which He is attempting to give His disciples an ethical lesson in serving. Hoskyns has written, “The washing of the disciples’ feet rests upon and interprets the death of the Lord.”² The words “laid aside” (v. 4) and later when He had “taken” His garments (v. 12) are identical to those He uses when He earlier speaks of His own death as the Good Shepherd: “I lay down my life that I may take it again” (John 10:11, 15, 17, 18). This is an act of incredible humility when Jesus voluntarily does the menial work of a slave, but far more, it is a parable in action of the sacrifice of His own life.

These men respond in stunned silence. No one speaks until Jesus comes to Peter. He calls the One who stoops before him, “Lord,” and asks in amazement, “are You washing my feet?” Jesus makes it plain that “after this” he will know why. His death and Resurrection will give meaning to this act of washing.

Then Peter draws back in embarrassed pride and emphatically refuses to let Jesus wash his feet. How can a sinful, stubborn man such as he accept this lowly gesture of grace? Is not this the problem with most of us? We are great achievers, eager to work our way up, but fearfully unwilling to accept the gift of the One who kneels before us.

But if Peter will not accept the washing, Jesus says “you have no part with Me” (v. 8). His rejection of this gift is infinitely more significant than refusing the offer to have his dusty feet washed. He is spurning Jesus’ personal gift of cleansing in His blood. The washing of Peter’s feet points to Jesus’ saving example on the Cross. It is more than an act of humility to be imitated. If he does not accept this gift, he cannot receive all that Jesus has to give him. Raymond Brown has pointed out that the Greek expression eichein meros, which is translated here “part of Him,” means more than having fellowship with Jesus. Meros has the same meaning as the Hebrew beleq, the word which describes the heritage which God has promised Israel.³ So in rejecting Jesus’ offer of washing Peter is turning away from his “heritage,” giving up those riches that can only be his through Jesus’ sacrificial death.

In response Peter goes to the other extreme. If this footwashing means receiving all the benefits of Jesus’ death, then why not wash the whole body? The more washings, the better. But Peter has missed the point of what Jesus has said. It is the footwashing that is important, because it symbolizes Jesus’ death. More washings do not add to the “once for all” saving work of Jesus on the Cross.

There is one present who is not changed by the footwashing. Judas has not opened himself to the ministry of Jesus. He has removed himself from the sphere of His love by becoming the tool of the devil’s hatred.

13:12-20

The Teaching

Jesus accepts it when His disciples address Him with respect as “Teacher and Lord,” for they are under His authority. If then He has washed their feet as an example and they are “part” of Him, they are under obligation to do to one another what He has done to them. They have a debt. They “ought to” wash one another’s feet, which means laying down their lives for one another. They are to enter into the sacrifice of the Cross in their relations with one another.

Bickerings, jealousies, and competitiveness have frequently crept in among these men. Each man is so utterly different; there is much about each one that “rubs the others the wrong way.” But Jesus has chosen them and called them to be a new community. But this is an impossibility unless they first allow Jesus to wash their feet!

So it is with us. How often we are exasperated or angered by someone we call a brother or a sister. And a wall, a distance, comes between us. How embarrassing or difficult it is then to go to them and wash their feet, to say, “I have not understood,” or “Will you forgive me?” or “I affirm and bless you in the name of the One who has washed my feet.” I have spent some costly moments, after being inwardly pushed and prodded by the Spirit, before I would finally go nervously to the one I had hurt or offended to confess and ask for forgiveness.

I had such a luncheon a week ago with a dear friend whom I had hurt because of some careless, rather pontifical comments I had made in the Sunday announcements. This friend was gracious enough to write me sharing her honest feelings. We were a bit stiff at first, but then we shared our differences in love, and we both left laughing with joy and gratitude. Much of the sickness in the institutional church has been caused by our unwillingness to wash one another’s feet.

When we do what Jesus has shown and taught us, and not only approve and admire it, we will be “happy” because we will be nearer Him (v. 17).

But there is one in Jesus’ band who has cut himself off from all life. He neither hears nor intends to obey, for he has rejected his calling and turned against his Friend. Jesus quotes a poignant passage from Psalm 41:9, saying this is a fulfillment of a prophecy. The one who has broken bread with Jesus, a sacred, intimate ritual of friendship, has now lifted up his heel against Him, which is “a metaphor derived from the lifting up of a horse’s hoof preparatory to kicking.”⁴

The treachery of Judas, which will precipitate Jesus’ death, will shatter this small group. So Jesus warns them that, however overwhelming the darkness of defeat will become, they can still believe, because He will always be the “I AM” (v. 19).

As Jesus has been sent to live and die as a slave, so we are sent as His slaves to live out this “footwashing” style of life. And as we go as a “part” of Him, Jesus will be received as will His Father. Here is the missionary theme which runs all through this Gospel. As He has been sent by the Father, so He sends us.

13:21-30

Dipping the Bread

Jesus is “troubled” in the depths of his being. He has “lost” Judas and is painfully aware of His destiny. Jesus now is facing Satan in the presence of death. Earlier He has spoken generally of the betrayer. Now He becomes specific, “One of you will betray Me” (v. 21). It is a solemn, frightening moment. There are only twelve possibilities. A shiver of perplexed fear runs through the little group as they “look at one another” (v. 22).

Here John, the writer of the Gospel, emerges as one “whom Jesus loved” although his name is never mentioned. He is “leaning on Jesus’ bosom” on the couch in the common eating arrangement of that day. As the Son is in the Father’s bosom, so the faithful disciple is in the bosom of the Son, a sure “place.” Peter, who is apparently at some distance, encourages John with a nod to ask Jesus, “Lord, who is it?” Jesus then replies, “It is he to whom I shall give a piece of bread when I have dipped it” (v. 26). All this must have been a very quiet exchange in the midst of the wondering disciples.

Now Jesus makes His move! He dips the bread and gives it to Judas who is near Jesus, perhaps to His immediate left, since he is the treasurer of the group. Judas is the first to receive food, a sign of honor. This is love’s last appeal! Jesus is reaching out to him as a friend. It must have been a long, intense moment of struggle when Jesus gave Judas the bread. The stakes were so high. One wonders if Judas could look into Jesus’ eyes.

But at that moment “Satan entered him” (v. 27). He is now his complete master. There is no turning back. The thought of betrayal has given birth to the act. It is almost as if Jesus releases Judas when He commands him quietly, “What you do, do quickly.” The disciples, still wondering, miss the whole point of Jesus’ words. After all, Judas is the treasurer and he may have some urgent business among the poor at Jesus’ behest.

Judas “went out immediately. And it was night” (v. 30). Are there any more tragic words in all human experience? The door is closed. Judas, under cover of darkness, both physical and spiritual, will make his deal and set into motion the evil forces that will destroy Jesus. His hour has come!

13:31-38

The New Commandment

With Judas’ departure, the little band is purged of that evil element. The hour of Jesus’ glory has now come! One of the church fathers called it “humble glory.” Here Jesus refers to Himself for the last time in this Gospel as the “Son of Man,” identifying Himself as the “suffering servant” of Isaiah 53:1–3. Giving glory to God has been at the center of Jesus’ life and mission (John 2:11; 11:4; 17:4; 17:10). And through His obedience, the Father has glorified the Son. The glory Jesus has with the Father in eternity has been revealed in His earthly ministry and will break forth with power in that hour of His death and Resurrection and His return to the Father. It is glory past, present, and future!

The sense of a family gathering at Passover is now evident as Jesus calls these men “little children” (v. 33). He is tenderly preparing them for His departure which will so shortly take place. They will seek for Him in pain and wonder after He is gone. But they will not be able to come where He is going. This is a journey He must make alone! Earlier Jesus made it clear to the Jews that their unbelief had barred the door so they could never join Him. But with His disciples the door is open. Jesus and His Father will subsequently return to these men.

But Jesus’ band of followers are not to live on in a scattered vacuum clinging to some memories after He is gone. He gives them a new commandment, “that you love one another; as I have loved you” (v. 34). This was not an optional extra thrown in, but a command to be obeyed. And only in keeping it would the Spirit of Jesus flood these men and draw them together in a living community stronger than life or death. This commandment of love is new because it is based on a new covenant sealed with these disciples in His own blood. The old command, “you shall love your neighbor as yourself” was based on Mosaic Law, not on grace (Lev. 19:18). This love is a gift shared freely by Jesus. He is the only Source of a love that needs no other motivation.

The distinguishing mark of discipleship is not programs or signs, wonders or eloquence or ecclesiastical power, but Christ’s love in us that allows us to love one another. This does not mean these men were to become a self-centered, ingrown clique. That may be caused by sentimentality, but not by Christ’s love shared among His people. The world will always confront Christ and have to deal with Him if His people love one another as He has loved them.

One wonders if Peter heard this radical command of Jesus. He is still brooding over where His Lord is going when He leaves. Jesus again states that he cannot follow Him now, but afterward he will. Surely He is speaking prophetically, for at the end of his earthly discipleship, Peter will join Him through a martyr’s death. But Peter, who does not understand, insists that he will lay down his life for Jesus’ sake (v. 37). He will do the work of the Good Shepherd. How stubbornly presumptuous he is. The disciples are not without sin simply because Judas has left. Are not all of us guilty at times of the sin of pride, trying to play the Savior, making ourselves into “little Messiahs,” insisting we can do His work?

Little does Peter realize that at the very outset of the struggle he will deny Jesus, not once, but three times. How well Jesus knows him, as He does us. And He still loves us with a love that will not let us go.