Down to Earth But Heavenly Minded

What does John Chapter 13 mean?

Here begins the private teaching phase of the gospel of John. Through chapter 17, John’s text will focus on the words spoken by Jesus in the last hours prior to His arrest. This comes on the heels of an impassioned plea by Christ to the wider world, recorded at the end of chapter 12 (John 12:44–50).

Jesus is portrayed as fully aware of everything happening around Him. Though Judas has made secret plans to turn Jesus over to His enemies, this is not something hidden to Christ. Later, Jesus will make explicit mention of this and even tell the false disciple to leave and complete His work (John 13:1–3).

In the ancient world, people walked on dirt roads covered in mud, animal waste, and assorted trash. Washing of the feet was dirty and usually something a person did themselves. When done for another person, it was always done by someone of a lower status. When Jesus washes the feet of the disciples, Peter is especially scandalized. But, as Jesus explains, there is a purpose for His actions. Before giving that explanation, Jesus points out that there is a difference—corresponding to the spiritual message of His actions—between a one-time “bathing” and daily “washing.” That frames the difference between salvation and the need for us to confess our sins to Christ to maintain our fellowship with Him (John 13:4–11).

Jesus explains His act of washing the disciples’ feet by taking full ownership of His role as Master. What Jesus did was humble and submissive, but His purpose was not to set aside His Lordship. Instead, Jesus is proving, by example, that all who claim to follow Him are obligated to humility and sacrificial love for others. Spoken or subconscious, the excuses “I’m too good for that,” or “that’s for lesser people” have no place in the life of a Christian. In making this plain, Jesus gives another hint that one of the men present is not who he seems to be (John 13:12–20).

Different gospel writers include their own details about this last supper. That reflects a truth easily lost when reading about these events thousands of years later: the men present aren’t necessarily seeing things in that moment as clearly as we, the reader, can now. Jesus makes an explicit prediction that one of these disciples will “betray” Him. Shocking as that is, it’s unlikely the disciples considered something as drastic as what Judas has in mind. Peter attempts to subtly find out who the culprit is, motioning for John—the disciple “whom Jesus loved”—to ask. In the ensuing events, Jesus refers to a sign, and completes it, but the moment passes quickly enough that no one seems to grasp it (John 13:21–26).

At this moment, Judas’ choices and resistance to truth bring him past the point of no return (Proverbs 29:1). He is entirely and completely controlled by Satan. Jesus tells Satan / Judas to complete his task, using a Greek phrasing that could be taken in English as either “hurry up” or “let’s get this over with.” So far as the other men know, Judas is simply on an errand. John, however, places great emphasis on the concept of light. It’s not an accident that the text explicitly mentions Judas leaving the presence of Jesus and disappearing into darkness (John 13:27–30).

With Judas dismissed, Jesus begins to issue His final instructions to the disciples. This begins with the command that all Christians are to be known primarily by their love, especially for fellow believers. Jesus is not suggesting this command is “new” in the sense that it has never been stated before (Matthew 22:36–40). Rather, this is a refreshed, re-emphasized priority for love. Jesus’ reference to His impending departure gives some of the rationale behind the commandment. Christians need each other in order to survive in a spiritually hostile world (John 13:31–35).

Peter’s remark here is not insincere. He really, truly believes that he is ready to die for Jesus. Later, he will even draw a weapon and fight to protect his master (John 18:10). But this is another example of Peter’s mouth incurring debts he’s in no position to pay. Jesus predicts that Peter will, in fact, completely deny knowing Him three times this very night. Faced with fear and danger, that’s exactly how Peter will respond (John 18:25–27). Not only is this prediction a blow to Peter’s pride, it probably makes the other disciples suspect that the mysterious traitor might be none other than Peter, himself (John 13:36–38).

The next chapter continues this same flow of thought. Jesus’ immediate command “let not your hearts be troubled” comes right on the heels of these uncomfortable conversations (John 14:1). Jesus will reassure the disciples, preparing them to view what’s about to happen as prophecy fulfilled, not a disastrous change in plans. That includes Jesus’ reassurance that He, alone, is the path to God the Father (John 14:6).

Chapter Context
The first twelve chapters of the gospel of John describe the public ministry of Jesus. Starting in chapter 13, most of what John describes are the last private moments Jesus enjoys prior to His crucifixion. This begins with Jesus washing the disciples’ feet, establishing both an example and a command for humble service. Jesus also predicts His impending betrayal and Peter’s cowardly denials. Following chapters contain Jesus’ last instructions to the disciples, including a rich collection of truths which are central to the Christian faith.

Verse by Verse

Verse 1. Now before the Feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end.

This verse previews the context of the entire chapter. Jesus’ earthly life was characterized by love, and one of His last teachings involved the need for Christians to be humble and loving towards others. His care for others is also shown in the events described in these last moments prior to His betrayal and execution. Verses 1 through 3 give special insight into what Jesus knows, behind the scenes, during these final hours.

Jesus’ sacrifice on the cross was an expression of love for all mankind. His acts of love, and the example He showed by them, are enhanced when it comes to those who are “his own who were in the world.” Christians are meant to be loving to all people, but especially so to fellow believers. Later in this passage, Jesus will point to mutual love as the definitive sign of faith used to identify Christians to the rest of the world (John 13:35).

The events of this chapter happen during the last supper. John’s gospel was written well after Matthew, Mark, and Luke were established and known within the church. For that reason, John often skips over details covered in those writings. Here, again, John will focus on details based on his eyewitness experience.

Context Summary
John 13:1–11 begins the ”private” phase of John’s gospel, as Jesus meets with the disciples for a Passover meal. As usual, John skips details covered in other Gospels in order to add his own memories. Jesus performs the task of a lowly servant: washing others’ feet. Jesus reassures everyone that this task will make more sense later. Peter is offended by his master acting like a slave, but Jesus responds that washing is necessary for those who follow Him—and not all of those present are clean. That subtly points to Judas, who has already made plans to betray Jesus. A ”full-body” washing only needs to happen once, while ”foot washing” needs to be done more frequently. This helps explain the difference between once-for-all salvation, and routine confession of sin.

Verse 2. During supper, when the devil had already put it into the heart of Judas Iscariot, Simon ‘s son, to betray him,

“Supper,” in this case, is a private meal between Jesus and His closest followers. Most likely, this was only the Twelve (Matthew 10:2), but Scripture never gives a list of those who are present. It’s possible—but not certain—that other followers such as Jesus’ mother or Mary Magdalene might have been watching these events. Details of this last supper are expanded in Matthew, Mark, and Luke. John chooses to provide details missing in those accounts, filling in his own eyewitness memories.

At this point, none of the disciples know that Judas is a traitor. Judas has already arranged with local religious leaders to arrest Jesus in private, in exchange for money. None of this is a surprise to Jesus, of course, who has always been submissive to the will and timetable of God the Father (Mark 14:36; John 7:6; 12:27). These first three verses, in fact, emphasize His knowledge of all that’s happening.

The prior verse referred to Jesus’ love, especially for believers. A potent expression of that love, shown here, is the grace Jesus shows toward someone who is not only a non-believer, but a betrayer and liar, as well. Judas is present when Jesus washes the feet of the disciples (John 13:5). He shares at least some of the food from this meal with Jesus (John 13:21, 26). When dismissing Judas to complete his betrayal (John 13:27), Jesus is subtle and kind (John 13:28–29). Even to a vile enemy, Jesus shows compassion.

Verse 3. Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going back to God,

A running theme in the gospel of John is Jesus’ trust in God’s will and God’s schedule (John 7:6; 12:27). The first verse of this chapter put a context of love over Jesus’ upcoming words and actions (John 13:1). This verse also provides a theme, but frames Jesus’ actions as proof of His faith and obedience.

In private, Jesus demonstrates love and patience with the disciples, as He gives the last of His lessons prior to being arrested. In the garden, He will express faith in God, despite knowing how terrible His experience will be (Matthew 26:39). Even on the cross, Christ will prove He knows exactly what His suffering will bring (Luke 23:43). This echoes the general theme of the first three verses of this chapter, which remind us that nothing catches Jesus by surprise.

One reason Jesus can persevere under pressure is His faith in God’s ultimate control. This parallels the description found in Hebrews chapter 11. There, a litany of believers is given as examples of endurance despite persecution. All of them were willing and able to hold fast in those trials because they had a heavenly perspective (Hebrews 11:13–16).

Verse 4. rose from supper. He laid aside his outer garments, and taking a towel, tied it around his waist.

The disciples see Jesus as a lord and master. When Jesus washes their feet, the act is shockingly humble. Ancient roads were covered in dirt, dust, waste, and animal droppings. Ancient people wore sandals or went barefoot. Washing of feet was necessary, but dirty and inconvenient. This is why Jesus is obligated to change clothes—this was a messy job.

In that era, people would most often wash their own feet. When done for hospitality, it was always performed on someone of higher status by someone of lower status. The task Jesus completes is, by definition, one performed as an act of servitude and modesty. By the standards of that era, it was ludicrous for a master to wash the feet of their inferiors. This is exactly the point Jesus seeks to make. Once the task is done, He will explain how His example shatters our natural pride and vanity. In no sense does Jesus deny that He is the Master (John 13:13), so His act creates an obligation for others to follow. If humble servanthood is not “beneath” the Son of God, it is not “beneath” any person who claims to follow Him (John 13:15–16).

Verse 5. Then he poured water into a basin and began to wash the disciples ‘ feet and to wipe them with the towel that was wrapped around him.

In the ancient world, washing of feet was not a quick, tidy, or glamorous task. People walked on roads covered in dirt and manure, wearing open sandals. In most cases, people cleaned their own feet. Sometimes, mostly to show hospitality or honor, it would be done by someone else. The foot-washer would have to sit or kneel in front of the person being cleaned. In the prior verse, Jesus changes clothes in order to take on this grimy, humble chore.

In that time and place, such a task was always performed by the person of lower status. The disciples have expressed arrogance and hunger for power (Mark 9:34; Luke 9:54), but they have never wavered in considering Jesus to be their Lord and Master. So His action here is a direct attack on assumptions about power and leadership. In the upcoming verses, Jesus will explain this in no uncertain terms. He is the Master (John 13:13), yet He acts in humility. Those who claim to follow Christ are not better than Christ, so they are not above serving other people (John 13:14–16).

The Greek words used in this passage carry meanings that can be missed in an English translation. These verses describe what Jesus does to the feet of the disciples using the root word niptō, corresponding to the English “wash.” When explaining how this is different from a single, total-body cleansing in verse 10, Jesus instead uses the root word louō, corresponding to the English “bathe.” Jesus will make a comment in verses 10 and 11, using Judas as an example, which highlights the difference between a person’s once-for-all salvation and their subsequent confession of sin.

Verse 6. He came to Simon Peter, who said to him, “Lord, do you wash my feet?”

Jesus is performing a grimy, lowly, humble chore: washing the feet of the disciples (John 13:4–5). This is something only done by servants and slaves—never by a master for his own subjects. This is why Peter initially responds with an expression of disbelief. The disciples have shown an interest in power and prestige (Mark 9:34; Luke 9:54), so Peter wouldn’t be appalled to think “someone” would wash his feet. What he objects to is that Jesus would do it. His question is meant along the lines of, “why are You, Jesus, doing this, instead of someone else?”

The answer given later is that humble servanthood is something followers of Christ are obligated to pursue. Jesus is unquestionably the Master, and if He will serve others, those who claim His name must do so, as well (John 13:12–16). In the short term, Peter will misunderstand Jesus’ intentions, and ask to be made entirely clean. This provides an opportunity to explain the difference between being spiritually “bathed,” once-and-for-all, versus being “washed” on a regular basis (John 13:9–10).

Verse 7. Jesus answered him, “What I am doing you do not understand now, but afterward you will understand.”

Many lessons taught to the disciples are introduced long before they are understood. In some cases, these men need to see how Jesus’ role as Messiah will be fulfilled in order to put together all the pieces (John 2:19–22). In other cases, like this, they need a drastic dose of humility. Jesus has surprised them by performing a servant’s task: washing the disciples’ feet. Later, He will explain the example this should set (John 13:12–20).

For now, the disciples are too concerned with power (Luke 9:54), prestige (Mark 9:34), and the thrill of recent events (John 12:12–13). Only after they see the extent to which Jesus humbles Himself (Philippians 2:8) will they grasp the significance of this foot washing. Peter, especially, will mature from this night’s arrogance (John 13:37) into someone deeply aware of the need for humility (1 Peter 5:5).

“You don’t understand now, but you will” is a clear response to Peter’s objection. But Peter has always been too hard-headed to listen the first time around (Mark 8:31–33). He will reply with a flat-out, absolute rejection of what Jesus is attempting to do (John 13:8), then completely reverse direction and once again fall short of full understanding (John 13:9).

Verse 8. Peter said to him, “You shall never wash my feet.” Jesus answered him, “If I do not wash you, you have no share with me.”

Peter objects to Jesus performing the submissive task of a servant: washing of others’ feet (John 13:6). His motivation is noble, since he clearly sees Jesus as his master. In the prior verse, Jesus reassured the disciples that they would better understand this action later (John 13:7).

Peter, never quick to take a hint, responds with a strongly-phrased expression in Greek. His exact words are “ou mē…eis ton aiōna!” This is somewhat like saying “no way…not ever!” in English. This is sincere, but stubborn. Peter does not understand, but suggests he doesn’t need to: he cannot imagine Jesus acting like a servant. If he can’t understand it, he won’t cooperate with it.

Jesus’ response is equally black-and-white. His wording is an ultimatum: either I do this, or you have nothing to do with me. In the most immediate sense, this is a rebuke of Peter’s stubbornness. So far as the literal, physical foot-washing between Jesus and Peter is concerned, it’s a non-negotiable. One can imagine Jesus saying something to the effect of “I’m not asking you Peter, I’m telling you.”

Scholars differ in how—or if—to apply Jesus’ comment to believers in general. On one hand, there’s a universal sense in which those who abjectly refuse to submit to Christ are, by definition, not His followers. If someone follows through on an attitude of “I am not doing that, Jesus” then they have “no part” in Him or His kingdom. On the other hand, this comment can’t be separated from the literal context or the statements Jesus is about to make.

As the passage continues, Jesus will distinguish between “washing” and “bathing.” This will include an allusion to Judas’ betrayal. That background makes an application of Jesus’ words to the modern believer more specific: this speaks about fellowship, not eternal salvation.

Verse 9. Simon Peter said to him, “Lord, not my feet only but also my hands and my head!”

When Jesus began to wash the feet of the disciples, He acknowledged they would not understand it (John 13:6–7). Despite assurance that understanding would come later, Peter stubbornly refuses to allow his Master to act like a servant (John 13:8). In response, Jesus gives an ultimatum: let Me do this, or else have nothing to do with Me at all.

Peter’s response is an appeal for Jesus to not only wash his feet, but his head and hands, as well. Peter seems to understand that this foot-washing has a spiritual meaning. Whatever benefit Jesus is imparting, he wants as much of it as possible. A mention of the hands is often symbolic of work or effort. The head is the center of one’s thinking. If Jesus is offering divine “cleansing,” Peter sincerely wants that to apply to his behavior and his thoughts.

Still, this is a stubborn and demanding response. As Jesus will point out in the next verse, it falls short of grasping the full meaning. Jesus will distinguish between those who are “bathed” and need only to be “washed,” as opposed to those who are entirely unclean. In the context of this exchange with Peter, and a reference to Judas’ betrayal, Jesus next remark has major implications for how we interpret salvation.

Verse 10. Jesus said to him, “The one who has bathed does not need to wash, except for his feet, but is completely clean. And you are clean, but not every one of you.”

After objecting to the idea of Jesus washing his feet, Peter is told he has no choice. He responds by asking Jesus to cleanse his feet, head, and hands (John 13:6–9). That all but proves Peter understands that Jesus is setting up a spiritual lesson. The broader point Jesus means to teach by this act will be explained later (John 13:12). For now, Jesus explains why full-body cleaning—as part of this spiritual metaphor—is not necessary for these disciples.

As Jesus and Peter discussed washing of feet, they have used the Greek root word niptō. Here, when Jesus refers to “bathing,” He uses the word louō. The difference between these two terms is almost exactly the same as between the English words “wash” and “bathe.” One implies a spot-cleaning action, the other an all-over deep clean. Also noteworthy is that Jesus uses a form of louō that’s past-tense, while niptō is a continuing action. The one who is bathed is “completely clean,” despite needing to have their feet routinely washed. Being re-bathed is unnecessary.

The symbolism of that remark crystalizes when Jesus completes the statement: “you [Peter] are [bathed] clean, but not every one of you [who are here are bathed clean].” Verse 11 reiterates how Jesus is fully aware that Judas is a false follower (John 13:11).

Taking verses 8 through 11 together gives a potent explanation of salvation and eternal security. Those who are once-for-all washed don’t need to be entirely cleansed again. That is, they have no need to be re-saved. Rather, they need to have the incidental “dirt” of their daily walk washed. Our fellowship with Christ is impacted by unconfessed sin. Those who are “clean” are those who’ve experienced spiritual cleansing. For such people, only the minor foot-washing is needed. But those who’ve never been “bathed” entirely are the unsaved—like Judas, who is “unclean.”

Verse 11. For he knew who was to betray him; that was why he said, “Not all of you are clean.”

Jesus has just made a statement explaining the nature of the spiritual “cleansing” He offers. Those who are “bathed,” meaning saved, do not need to be re-saved over and over. Rather, they need only to have their feet “washed.” They need to confess and repent of daily sins in order to be in good fellowship with Christ, but they’re already “clean” by virtue of their salvation (John 13:7–10).

At the same time, Jesus explains that not all of those present are “clean,” in that spiritual sense. At this moment, only Jesus and Judas are aware that Judas has betrayal on his mind. The other disciples are sincere believers in Christ—they are truly committed to Him. Even if they lack understanding, or, like Peter, self-control (John 13:8–9), they are clean by virtue of that faith. Judas is neither sincere nor submissive. He’s played along for his own reasons and will soon sell Jesus to His enemies (John 13:21–26).

The presence of Judas here raises two ideas often lost when discussing this passage. First, Judas is among those whom Jesus serves by washing their feet. Despite Judas being lost, treacherous, and plotting murder, Jesus extends humility and kindness to him. That will continue as they share a meal together: one last gesture of Christ’s loving kindness to His own enemies.

Second, this emphasizes that spiritual “cleansing” is not accomplished by rituals like confession. Judas participates in the foot-washing just as the others. But they are already “clean”; he is not. Surface-level religion, without real faith, will not save.

Verse 12. When he had washed their feet and put on his outer garments and resumed his place, he said to them, “Do you understand what I have done to you?

This question comes shortly after Jesus performed the task of a lowly servant: washing the feet of His own disciples. That included a brief disagreement with Peter that turned into an explanation of the difference between salvation and routine confession of sin (John 13:1–11). That teaching was important, but it was not the primary purpose of Jesus washing the disciples’ feet. Now, as promised (John 13:7), Jesus begins the process of explaining what this event is meant to teach. That lesson completely overturns natural human assumptions about leadership.

As with many of Jesus’ teachings, full understanding will take the disciples some time to reach. In this case, however, the lesson is not mysterious or complex. Jesus will continue by pointing out that servants are not above their masters. If the Master acts in love and service to others, those who follow are obligated to do the same. The point is not about literal washing of feet, but an attitude of humility and self-sacrifice. Christians are never “too big” to love and serve others.

Context Summary
John 13:12–20 is Jesus’ explanation of His humble act: washing the feet of the disciples. Christ freely accepts His role as Lord and master, using those concepts to drive home His main point. Those who claim the name of Jesus ought to follow His example. That means humility and service for others—if the Lord serves others, so too should those who follow Him. Jesus also points out that not everyone at this event truly follows Him. This prediction is given to strengthen the faith of true believers once everything has been revealed. The following passage expands on the impending betrayal.

Verse 13. You call me Teacher and Lord, and you are right, for so I am.

Washing of feet was a dirty, lowly task. In Jesus’ era, this was always done by someone of lower status for someone of higher status. This is why Peter’s first reaction was to absolutely refuse such a gesture (John 13:6–8).

In this statement, Jesus clarifies that He is not denying His role as their Lord. In fact, He is emphasizing it. Despite what Peter may have thought, Jesus is in no way putting Himself on the same level as the disciples. Rather, He’s doing the opposite. Washing their feet was not meant to contradict the idea of Christ as Master. Instead, it draws a hard line that challenges our normal sense of what leadership means. It also establishes common love and support as fundamental parts of living out the Christian faith.

Jesus will go on to explain that when the Master performs a task, servants don’t get to dismiss that same action as “beneath them.” In this one moment, Jesus crushes the benchmark of “that’s beneath me” all the way to the floor. The greatest of all leaders, Jesus Christ, worked in humility and service to others. No Christian, regardless of status, title, role, or reputation, has a right to turn up their nose at sacrificial service. To do so would be to suggest, absurdly, that such a person is “too good” to do what Christ did.

Verse 14. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another ‘s feet.

In the ancient world, terms like “master” and “servant” were not purely job descriptions. Outside of a Christian worldview, there is no sense that people are inherently equal. It would have seemed obvious to most people of the first century that the powerful, wealthy, or royal were just better than the weak, poor, and subjugated. The ancient concept of leadership was that of the superior person delegating lesser tasks to lesser people. “That’s a servant’s job, not mine” was a statement of common sense in that time. This helps explain why Peter was so scandalized when Jesus acted as a servant and washed his feet (John 13:6–8).

What Jesus did by washing the disciples’ feet was not meant to suggest they were equal. On the contrary, Jesus clearly states that He is the Lord (John 13:13). His action completely overturned the idea of what godly leadership looks like. It reset the concept of servanthood, changing it from something degrading and shameful into a mutual expression of love and respect.

The point Jesus makes here is clear: He is the Master. What a master does, no servant can claim to be exempt from. If someone claims to be a servant of Christ, they are mandated to follow His example and act in sacrificial service to others. Jesus will reiterate this point several times in the next few verses. The context of this passage, and Jesus’ conversation with Peter, also establishes that this is not about a literal physical ritual; the point has much greater implications.

Verse 15. For I have given you an example, that you also should do just as I have done to you.

This statement is sandwiched between two references to Jesus’ supreme authority. When Jesus approached Peter to wash his feet, Peter was scandalized (John 13:6–8). In that era, washing another’s feet was an act of submission and humility. The idea that a master would do that to His own servant was unthinkable to someone in Peter’s culture. At first, it would appear to contradict the idea of Christ as the Lord and Master.

Jesus clarifies that He’s not denying His supremacy (John 13:13). Jesus fully accepts the idea that He is their Lord. That lordship is the point of what He did. The natural human perspective is to look at some types of service or love and say, “that’s beneath me.” This is especially true when we somehow feel more important or more valuable than others. By acting out humble, sacrificial, servanthood Jesus lowers the “beneath me” line all the way to the floor. Loving service to others is something no believer can brush off as unworthy of their time.

Here, Jesus also explicitly states that what He’s done is meant to be an example. He does not mean that all Christians are obligated to literally, physically wash the feet of others. The implication goes far beyond a ritual. The point is that those who “follow” Christ ought to “follow” His example in humility and service.

Verse 16. Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him.

Peter’s initial reaction to Jesus washing the disciples’ feet shows how radical the act was (John 13:6–8). In the context of that culture, Peter assumed Jesus was denying His own role as Lord. Jesus has already clarified that this is not the case. In fact, He’s strongly embracing His authority over these men (John 13:13). Jesus is not lowering His own authority, He is eliminating any excuse to shirk humility and service (John 13:14–15).

Here, Jesus continues to repeat this theme: servants are not “greater than” their masters. A person cannot point to something their Lord does and say, “I’m too important, too valuable, or too good for that.” Washing of someone’s feet, in that era, was among the clearest expressions of humility one could expect. Jesus leaves no room for doubt in interpreting His own actions: you are not above Me, so if I act humbly and in support of others, you have no right to refuse to do the same.

This incident overturns the natural human sense of leadership and community. Believers mutually submit, support, and care for one another. Godly leaders are servants, not snobs.

Verse 17. If you know these things, blessed are you if you do them.

Several places in Scripture explain that people are only held accountable for what they know and understand. However, people are held absolutely accountable. Nature and human experience provide more than enough evidence for people to acknowledge the basic existence of God (Romans 1:18–29; Psalm 19:1). Those who sincerely seek after God will find Him (Matthew 7:7–8). There are fine points on which even sincere people can be wrong (John 9:40–41)—and obvious points on which the well-informed can be stubborn (John 5:39–40).

In other words, God does not require a person to know everything, but He expects everything a person knows to be obeyed. The same applies to the teaching Jesus has given over the last few verses. By washing the feet of the disciples, Jesus has destroyed any claims a person can have to be “too good” to humbly serve others. Human nature vainly says lesser tasks are for lesser people, and the lowly should serve the superior. Jesus’ teaching by example is that humility and service are the obligation of all Christians. Those who understand this are blessed by obeying it.

Verse 18. I am not speaking of all of you; I know whom I have chosen. But the Scripture will be fulfilled, ‘He who ate my bread has lifted his heel against me.’

Earlier, Jesus referred to the difference between being “bathed” spiritually, to those who are spiritually “washed” (John 13:8–10). In context, the meaning is that salvation makes a person “clean,” leaving only a need to maintain good fellowship with God through confession of sin (1 John 1:8–10). In that same statement, Jesus pointed out that not all of those present for the foot-washing were “clean.” This was a reference to Judas, who has already begun the process of betraying Jesus to local religious leaders (Matthew 26:14–16).

Here Jesus refers to His prior comment about the happiness of obedience (John 13:17) by saying this does not apply to everyone present. In making this remark, Jesus also emphasizes that Judas’ betrayal is not a surprise. Nor did Jesus make a mistake when adding Judas to the inner circle of twelve men. Jesus knew what He was doing and who He was choosing. That, in part, was meant to fulfill the prophetic statement of Psalm 41:9. An even deeper fulfillment of that prophecy will happen in the next moments, as Jesus literally shares food with Judas (John 13:26).

Verse 19. I am telling you this now, before it takes place, that when it does take place you may believe that I am he.

Fear of the unknown is a powerful force in human life. When things seem to go wrong, a large measure of our emotion comes from uncertainty (Matthew 6:31–34). When “today” is different from what we expect, we lose confidence in what we assume about “tomorrow.” To counter this, Jesus makes several statements specifically meant to strengthen His followers in times of hardship.

In this case, Jesus knows that Judas’ impending betrayal will catch the other disciples totally off-guard (Matthew 26:14–16). Within the next few hours, they will see Judas lead a squad of soldiers and politicians directly to Jesus in the garden of Gethsemane. While the disciples will scatter in fear (Matthew 26:56), Jesus’ words here are meant to ease their panic. It’s exactly what He said was going to happen.

Similarly, Jesus will go on in this passage to warn Christians about persecution from the non-believing world (John 15:18—16:4). The point of that warning is meant to strengthen our faith. Troubles and setbacks are scary, but they are much less frightening when we realize they’re happening just as predicted, and that prediction includes a good ending.

Verse 20. Truly, truly, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me.”

It’s possible to read this verse and find it out of place. Seen from the right perspective however, it’s a bridge between two sections of this passage. After speaking of His example of humble servanthood (John 13:12–16), Jesus has hinted that someone in His inner circle will betray Him (John 13:17–19).

This statement reiterates the idea that the gospel is God’s message, carried by people. It’s entirely true that we can put unnecessary barriers in other peoples’ spiritual path (2 Corinthians 6:3). Such things aside, those who reject the gospel itself are rejecting God, and those who accept it are accepting Him (John 17:8). When someone hears the gospel, their response to it is not—primarily—a response to the person from whom they hear it. It’s the hearer either embracing or ignoring the voice of the Holy Spirit (Acts 7:51; Matthew 10:14).

In the same sense, those who listen to the gospel preaching of a true believer are listening to Christ; to listen to Christ is to listen to God. That message is true, even though there are those who falsely claim the name of Christ, or who reject His truth in favor of their own desires.

That establishes the connection between this statement, the prior verses, and the passage which follows. Judas is not a true follower of Christ. And yet, he was chosen for his role by Jesus. That does not change the fact that Jesus chose, sent, and empowered the other disciples. Judas’ betrayal does not make the witness of Peter, or Andrew, or Thomas invalid. The sin of some scandalized believer does not undo the truth proclaimed by millions of others.

This does, however, make Judas’ rejection of Christ that much more tragic. Despite all the miracles and sermons he witnessed, Judas has already chosen damnation (Mark 14:18–21). In the following passage, Jesus begins to express the powerful human emotions that come with being betrayed. Among those, probably, is sorrow at knowing how painful this news will be to the rest of the inner circle.

Verse 21. After saying these things, Jesus was troubled in his spirit, and testified, “Truly, truly, I say to you, one of you will betray me.”

Earlier in this chapter, Jesus commented about the difference between someone who was “bathed,” and needed only minor washing, versus those who were unclean (John 13:10–12). He hinted that not all of those present were clean—an allusion to Judas, who has already planned to betray Jesus (Matthew 26:14–16). That impending treachery was also mentioned in reference to Psalm 41:9 and the idea of someone sharing bread, but being traitorous (John 13:18). Jesus mentioned this so that the remaining disciples would not lose all hope when they saw what was to come (John 13:19). Here, Jesus makes that prediction explicit.

Jesus is described using similar terms to His reaction at the tomb of Lazarus (John 11:33). The Greek root word translated as troubled in the ESV refers to something turbulent and disturbed. Speaking of what is about to happen causes Jesus emotional pain. Not only is Judas choosing treachery, he’s opting for damnation (Mark 14:18–21). That’s heartbreaking on many levels. Speaking these words also brings Jesus’ human nature face-to-face with all the pain and misery about to come His way.

Context Summary
John 13:21–30 describes Jesus’ awareness that Judas is a false believer. Rather than outing Judas as a traitor, Jesus simply mentions that one of the group will betray Him. That blunt statement confuses the disciples, who look at each other with suspicion. Jesus subtly identifies Judas in a comment made to John. This goes unrecognized until much later. Judas, however, knows exactly what the gesture means. At that moment, he is entirely under the control of Satan, and Jesus tells him to leave. The disciples assume Judas has been sent on a private errand.

Verse 22. The disciples looked at one another, uncertain of whom he spoke.

The name “Judas” has become synonymous with “traitor” in western culture. It’s easy to forget that when Jesus ate this last supper with His inner circle, none of the disciples knew Judas was plotting to betray Jesus (Matthew 26:14–16). Jesus hinted at an impending act of treachery earlier (John 13:18), but has now said so in plain terms (John 13:21).

Confusion and suspicion would have been natural reactions when hearing these words. Another emotion felt by these men is personal fear—the worry in each man’s heart that Jesus is speaking about him, in particular. John glosses over details that other gospel writers include. Matthew notes that the disciples mournfully ask Jesus, “is it me?” in turn (Matthew 26:22). What’s most likely on their minds is the idea of leaving Jesus, rejecting Him, or becoming one of His critics. It’s unlikely any of these men imagined that “betrayal” here means one of the inner circle turning Jesus over to people seeking His death.

This moment also sets a dark tone over Peter’s foolhardy promise, and Jesus’ response. Later, Peter will claim he’s ready to follow Jesus anywhere, even into death. Jesus will respond that Peter will deny even knowing Him three times (John 13:37–38). That statement might well have made the others suspect Peter as the betrayer.

Verse 23. One of his disciples, whom Jesus loved, was reclining at table at Jesus ‘ side,

Ancient literature often wrote in third person, which is the description of participants as “he, she, and they,” rather than as “I” or “you.” That was true even when someone wrote about first-hand experiences. In this case, the disciple “whom Jesus loved” is John, himself. This identity can be pieced together by John’s other references to this person (John 19:26; 21:7), compared to those same events as described in other Scriptures (John 21:2; 21:20–21; Matthew 4:21; Matthew 17:1; Mark 5:37; Luke 8:51). John’s use of the term is meant, in part, to imply his especially close friendship with Jesus. In a literary sense, it’s also a sign of humility, rather than to say, “it was me—I did that!”

Dinner customs of that era involved eating in a reclined position. People would lay on their stomach or left side and eat with their right hand. The disciple spoken of here will “lean back” against Jesus to ask Him a question, implying that he’s to Jesus’ right (John 13:25). That detail helps make sense of what happens next: Jesus will refer to a sign indicating which person is the traitor, but it seems this disciple does not see it. That’s easier to understand when one considers that he’s reclining with his back toward Jesus.

Verse 24. so Simon Peter motioned to him to ask Jesus of whom he was speaking.

The prior verse describes a disciple being directly next to Jesus (John 13:23). Peter wants to know which of the men present at dinner is the predicted betrayer Jesus mentioned earlier (John 13:21–22). It’s interesting that Peter does not ask this question more openly—or, at least, that there is no record of him doing so. Given Peter’s hot-headed nature, it might be that he wants a quiet reveal, so he can confront the person himself when given the chance.

Meals in this era were eaten in a reclined position, typically laying on the left side and eating with the right hand. The person Peter is speaking to is John himself, on Jesus’ right, facing away. This is why, as the next verse shows, John will “lean back” in order to ask Jesus this question (John 13:25). This implies that John is asking in a hushed or personal way—possibly whispering. That position also explains why, though Jesus gives a sign, John does not seem to notice it being performed—he’s probably facing the wrong direction (John 13:26).

This moment factors into what Jesus says to Peter later (John 13:38). No one suspects Judas, even when he leaves (John 13:28–30). When the disciples leave this room, it’s possible their prime suspect is none other than Peter.

Verse 25. So that disciple, leaning back against Jesus, said to him, “Lord, who is it?”

“That disciple” is John himself. Jesus has explicitly said that one of the men at this last supper is a traitor (John 13:21). Peter wants to know who, and has motioned to John to ask (John 13:24). The common practice of this era was to lean on one’s left side, eating with the right hand. John, apparently, is to Jesus’ right side, so he needs to lean backwards in order to more quietly ask.

The context here suggests that John is asking in a quiet, possibly whispered tone. The positions of these men also explain why neither John, nor the others, suspect that Judas is the betrayer. Jesus will respond with a clear sign, answering John’s question, immediately followed by using that sign to identify Judas (John 13:26). However, only John seems to have heard this statement, at least at this moment. But he’s facing away from Jesus, so he would not have seen the person to whom Jesus gave the food.

Verse 26. Jesus answered, “It is he to whom I will give this morsel of bread when I have dipped it.” So when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot.

Jesus predicted that one of the men present at this last supper would betray Him (John 13:21–22). Peter signaled to John, who is directly to Jesus’ right, to ask who this person is (John 13:23–24). As was custom, the men are reclining on their left sides around the food. That places John to the right of Jesus, facing away from Him. In order to ask his question, John must lean back (John 13:25). He can probably hear Jesus better than anyone else, but he’s in an awkward position to see. That would explain why, so far as we can tell, neither John nor the others realize Jesus has identified Judas as the traitor.

Matthew, again, includes details which John does not feel the need to repeat (Matthew 26:22–23). While John refers to Judas taking this food and then leaving (John 13:27–30), Matthew indicates that Judas directly asks Jesus if the prediction is about him (Matthew 26:25). While Matthew indicates that Jesus gives Judas a direct answer, no one seems to respond. John, here, fills in what Matthew leaves out. In the emotion and hubbub of the moment, this exchange between Jesus and Judas is partly lost. Different disciples hear different things, but no one gets enough information to clearly understand.

Sharing food with someone carried an implication of friendship and peace in the ancient world. This is why phrases like “breaking bread” and such are used as expressions of cooperation. Though He knows what will happen, Jesus has recently washed Judas’ feet (John 13:2–5). Here He shows one last expression of friendship to the man plotting His death (Matthew 26:14–16).

Verse 27. Then after he had taken the morsel, Satan entered into him. Jesus said to him, “What you are going to do, do quickly.”

This verse, understood in full context, is both tragic and terrifying. Judas has already made plans to turn Jesus over to His enemies (Matthew 26:14–16). All the same, Jesus has shown Judas friendship—even washing his feet (John 13:2–5) and sharing food (John 13:26). Given all Judas has seen and learned, it’s heartbreaking to think he’d even consider something so vile.

That, in turn, adds to the terror of this moment. Like anyone else, Judas has lived with the options provided by a free will. But he’s either ignored or resisted the truth for the entire time he’s followed Jesus. He’s opened himself to Satanic temptation and influence (John 13:2). Ultimately—horrifyingly—Judas has put himself in a position to be controlled by Satan entirely (Luke 22:3). Scripture indicates that those who resist God can expect sudden and irrevocable destruction (Proverbs 29:1). In this moment, Judas loses control of what he says and does—but he does so explicitly because of the sins and decisions he’s already made.

Jesus became emotional when referring to this betrayal (John 13:21). He knows that in this moment Judas has, by his own choice, unquestionably crossed the point of no return (Mark 14:18–21).

The Greek phrasing Jesus uses in His statement to Judas / Satan is similar to the English phrase “hurry up.” That might be another allusion to Jesus operating according to God’s divine timetable (John 2:4; 7:30; 8:20; 12:23). Or, it might be Jesus implying something to the effect of “let’s get this over with” (Luke 12:50; Matthew 26:36–39).

Verse 28. Now no one at the table knew why he said this to him.

John has described a scene with many interacting elements. Jesus and the disciples are reclining to eat a meal together, during which Jesus makes an emotional prediction that one of these men will betray Him (John 13:21). That inspired confusion and various efforts to find out which one was the culprit (John 13:23–25; Matthew 26:22–23). Amid that hubbub, Jesus explains a specific sign, indicating Judas (John 13:26). He then tells the Satan-possessed man to hurry to accomplish his treachery (John 13:27).

Based on the reactions of the disciples—including this verse—it’s clear none of the other men put these pieces together until after the fact. The following verse proves that when Judas leaves, it’s assumed he’s on an errand (John 13:29). This is especially important to remember when reading about Jesus predicting Peter’s denial (John 13:38). In that moment, it’s easy to assume that most of the disciples thought Peter, not Judas, was the most likely suspect.

Matthew provides additional details about the conversation between Jesus and Judas. Those, like the information given by John, are fragments of a complete picture none of these men saw at the time (Matthew 26:23–25).

Verse 29. Some thought that, because Judas had the moneybag, Jesus was telling him, “Buy what we need for the feast,” or that he should give something to the poor.

Judas’ role in the inner circle was that of treasurer. At some point in the future, the disciples will learn he was embezzling money for his own use (John 12:4–6). At this moment, the other men have no idea that Judas is a false believer, and has already made plans to betray Jesus (Matthew 26:14–16; John 13:2). Lost amid the chaos of Jesus’ emotional prediction (John 13:21), Judas has been confronted and dismissed by Jesus (John 13:26–27; Matthew 26:23–25).

Those who heard Jesus telling Judas to “hurry up,” or to “act quickly” assume nothing negative. Had Judas simply gotten up and left, it probably would have aroused immediate suspicion. But since he’s leaving at Jesus’ request—or so it seems—the other men would have presumed he had a good reason. As John explains, the other disciples weren’t entirely sure what that task was, but they supposed it was legitimate.

As much as Judas’ name has become a synonym for “traitor,” it won’t be until later this evening when the truth comes out. At this point in time, none of Jesus’ followers have reason to suspect anything. Worse, for Peter, Jesus will soon predict Peter’s denial (John 13:38). In the minds of the other men, that would have made Peter seem like the betrayer, not Judas!

Verse 30. So, after receiving the morsel of bread, he immediately went out. And it was night.

Jesus made an emotional prediction that He would be betrayed by one of His closest friends (John 13:18–21). In response to a question from John (John 13:25), Jesus gave a subtle sign indicating that the traitor was none other than Judas (John 13:26). In the moment Jesus confirms, to Judas, that He knows about the betrayal (Matthew 26:14–16; John 13:2), Judas becomes fully possessed and controlled by Satan (John 13:27). Jesus gave a command to Judas / Satan to leave, which the other men mistook for Jesus sending him on an errand (John 13:28–29).

John’s writing makes numerous references to the idea of “light” (John 1:4; 3:19; 8:12; 12:35; 1 John 1:7; 2:9; Revelation 22:5). This is used as a reference to the ideas of life, truth, God, and goodness. When John says that Judas went out into “night,” it’s much more than just a minor detail thrown in for no reason. Jesus has pointed out that the one who betrays Him is utterly lost (Mark 14:18–21). Judas’ own choices have brought him to the point of being utterly controlled by Satan. The symbolism of Judas stepping out into the night reflects the abject destruction he’s chosen for himself (Proverbs 29:1).

Verse 31. When he had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in him.

The gospel of John has made several references to Jesus working according to a divine schedule (John 2:4; 7:30; 8:20; 12:23). Here, again, Christ refers to something happening according to a set timetable (John 12:23). The ultimate purpose for which Jesus was born as a man is at hand: His sacrificial death (Matthew 16:21). This comment seems deliberately withheld until after Judas is dismissed (John 13:26–30).

Jesus will refer to the concept of glory several times in the next few verses. The death and resurrection of Jesus are pivotal moments in mankind’s relationship with their Creator. The idea that God would come in human form, die an unjust death, and use that sacrifice to pay the penalty of human sin is incomprehensible. This act of outrageous mercy glorifies God, proving His love and mercy. In a sense, this verse is a glimpse into the mind of God. What our instincts tell us is shameful and barbaric is going to be used for the greatest possible good.

This verse again uses the term “Son of Man,” which relates to a prophecy in the book of Daniel (Daniel 7:13). This is a title applied to the Messiah, one Jesus uses often for Himself.

Context Summary
John 13:31–35 contains one of the most powerful commands given to Christians: that love for others is the defining sign of faith for ”all people,” marking the life of a true believer. Jesus frames this as a new commandment, using His own example as the standard. In giving this charge, Jesus once again predicts His impending death and departure from earth.

Verse 32. If God is glorified in him, God will also glorify him in himself, and glorify him at once.

In verses 31 and 32, Jesus refers several times to the concept of glory. This gives us a unique insight into the mind of God. What is about to happen is shameful, violent, degrading, and unfair. Jesus will be captured and murdered, despite being innocent, just as He predicted would happen (Matthew 16:21). From a human perspective, there is no possible redeeming value to this event. But, from the perspective of God, it’s the means by which He will be given glory.

Jesus’ sacrificial death on the cross will simultaneously solve two needs: justice for sin, and mercy for those loved by God. That the Creator would do something like that for His own creations is an incredible testament to His love, kindness, holiness, and power. The crucifixion and resurrection of Jesus are pivotal moments in history—God is greatly glorified in what happens next, and in what it means for those who put their faith in Christ.

The statement that the Son of Man (John 13:31) will be glorified “at once” is translated from the Greek word euthys. This can also be rendered as “immediately,” or even “soon.” This is probably a reference to Jesus’ resurrection into a glorified body only days after His death (John 20:17).

Verse 33. Little children, yet a little while I am with you. You will seek me, and just as I said to the Jews, so now I also say to you, ‘Where I am going you cannot come.’

Jesus is in the process of setting up His “new” commandment: that Christians are to be distinguished by love (John 13:34–35). He has made multiple references to the glory which God will receive from what is about to happen (John 13:31–32).

In this statement, Jesus uses a term which John, the writer of this gospel, will repeat often in his letters (1 John 2:1; 3:7; 4:4; 5:21). The word is teknia, which very literally means “little children.” In this context, Jesus is preparing the disciples to endure what is to come. The end of Jesus’ time on earth is only hours away. Before this night is over, the disciples will face outrageous fear, doubt, and uncertainty. After that, they will be sent out into a hostile world to proclaim the gospel. Referring to them as “little children” is an expression of Jesus’ love and concern.

John uses the phrase “the Jews” in reference to the religious leaders of Jerusalem and their followers. Twice before, Jesus commented that those resistant to truth would be unable to go where He was going, though they would seek Him (John 7:34; 8:21). In both of those remarks, Jesus told the unbelievers that they would not find Him. Here, however, Jesus only tells the disciples that they will seek but cannot follow where He goes. He does not tell them they’ll fail to find Him.

When Jesus said these words to His critics, they assumed He was either planning to leave the region or commit suicide. What Jesus is actually referring to is His impending death, resurrection, and ascension. Over the next few hours, He will die a sacrificial death no other human being could accomplish (John 19:30). Within days, He will be raised into a glorified body (John 20:17). Within weeks, He will ascend to heaven (Acts 1:6–9).

As Jesus will state, His absence is not permanent: He will return and those who trust in Him will be with Him in eternity (John 14:2–3). The disciples cannot follow Jesus by going along with Him, but they can know “the way” to one day be reunited: through Jesus Himself (John 14:4–6).

Verse 34. A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another.

There is some confusion over Jesus’ reference to this commandment as “new.” Earlier in His ministry, Jesus made it explicitly clear that love for others was a cornerstone of obedience to God (Matthew 22:36–40). The general instruction to love, then, is not being stated as if it’s the first time it’s being mentioned. The “newness” Jesus refers to here is in the sense of something refreshed, re-emphasized, or highlighted. The Greek term Jesus uses here, kainēn, leans heavily toward this version of “new.”

This re-issued commandment is being given in the context of Jesus’ washing of the disciples’ feet (John 13:2–5). Jesus explained that if the Master acts as a humble servant, so too should those who follow Him (John 13:12–17). Here, Jesus doubles down on that idea by setting His own love as the standard to which all believers should aspire. In the next verse, Jesus will further explain the importance of acting in Christian love. In no uncertain terms, love—especially between fellow believers—is meant to be the primary and most powerful sign of one’s Christian faith (John 13:35; 1 John 3:14).

Verse 35. By this all people will know that you are my disciples, if you have love for one another.”

John reiterates this idea in his first letter (1 John 3:14; 4:20). Jesus sets love as the primary outward sign of a person’s Christian faith. He is especially referring to love between those who claim to be His followers. Earlier in the evening, Jesus humbly washed the feet of His disciples (John 13:2–5). He explained that this was an example of service for them to follow (John 13:12–17). In the prior verse, Jesus indicated that this command to love falls under that same umbrella: we are to love as Jesus loved (1 John 3:16; Ephesians 5:25). This was phrased as a renewed, re-emphasized command stemming from those He had given before (Matthew 22:36–40).

No aspect of Christian faith can be dismissed, though some are more pressing than others . These include sound doctrine (Titus 2:1; 1 Timothy 6:3–5) and moral behavior (1 John 1:7; Colossians 3:1–10). But the gold standard for living out Christian belief, and the means by which believers are to distinguish themselves from non-believers, is expressed in this verse. As Paul expresses in 1 Corinthians chapter 13, nothing is commendable unless it is done out of love (1 Corinthians 13:1–3). Love must be pursued truthfully and with good judgment (Ephesians 4:15; John 7:24; 1 John 3:18), but it cannot be set aside under any circumstances.

Verse 36. Simon Peter said to him, “Lord, where are you going?” Jesus answered him, “Where I am going you cannot follow me now, but you will follow afterward.”

In the prior passage, Jesus repeated part of a statement He’d made twice to non-believers in Jerusalem (John 7:34; 8:21). In those comments, Jesus indicated He’d be going where others would seek Him, but be unable to follow, and they’d be unable to find Him. Speaking recently to the disciples, Jesus repeated that He was going where He could not be followed, yet did not indicate these men would fail to find Him (John 13:33).

Peter is following up on that statement with his own question. In this context, Jesus’ remark implies something much more immediate. And it does—Jesus is about to be arrested and executed (John 19:30), then resurrected (John 20:17) and ascended into heaven (Acts 1:6–9). Those are steps in which His disciples cannot follow, at least not yet.

As Jesus will explain, His path includes preparing a place for those who trust in Him by faith (John 14:3). The disciples, and all who are born again (John 3:3; 3:14–17), will find Christ and be with Him in eternity (John 14:6). The men He has taught for three years cannot do what He is about to do, but they can be reunited with Him eventually.

Another layer of meaning comes when we look at the fates of the men hearing these words. Most of them will suffer martyrdom: killed for their faith in Christ. In that sense, they will “follow afterward” in the path Jesus is about to walk. This includes Peter, who tradition indicates was crucified upside-down, by his own request, as he felt unworthy to die in the same way as Jesus. Peter’s eventual fate is even more amazing consider the prediction Jesus is about to give.

Context Summary
John 13:36–38 describes Peter’s arrogant claim to loyalty, as a reaction to Jesus’ prediction of a secret betrayer. Peter boldly tells Christ he will follow Him anywhere, even to the point of death. Jesus responds with a devastating prediction: Peter will deny his relationship to Jesus three times that very night. Worse, this comment may have made the other disciples suspicious of Peter—they don’t yet know that Judas is the betrayer, so this comment might lead them to think Peter is the traitor. Jesus will continue in the following passages with an extended statement of comfort and grace.

Verse 37. Peter said to him, “Lord, why can I not follow you now? I will lay down my life for you.”

When Jesus was washing the feet of the disciples (John 13:5), He explicitly said that what He was doing would not be understood at first (John 13:7). That didn’t stop Peter from insisting that, since he didn’t understand, he wouldn’t cooperate (John 13:8). Peter meant well, but this chapter contains yet another example of his bravado and emotions getting the best of him. Jesus corrected Peter’s first incident with stern reassurance (John 13:8–10). Here, however, Peter makes a remark which he probably regretted for the rest of his life.

Scripture gives no reason to think Peter’s words are a bluff. He fully believes what he is saying. This is not an attempt to look good, or a fear-covering lie. To Peter’s credit, he will launch himself into battle when Jesus is first arrested later this evening (John 18:10). But when faced with true danger, Peter will give in to fear. As Jesus is about to predict, that means even denying he knows Jesus, let alone being willing die with Him (John 13:38).

An additional wrinkle to this exchange is that Judas has already left (John 13:30). The disciples, at this point, do not know that Judas is the betrayer—all they know is that one of the inner circle is a liar (John 13:21). When Jesus gives His prophecy in the next verse, it’s all but certain that some of them thought Peter would be the culprit.

Verse 38. Jesus answered, “Will you lay down your life for me? Truly, truly, I say to you, the rooster will not crow till you have denied me three times.

Peter has a habit of speaking without understanding. Earlier in the evening, he resisted Jesus’ washing of the disciples’ feet (John 13:6–10). In the prior verse, he declared he was willing and able to go anywhere with Jesus, even to death (John 13:37). That was in response to Jesus saying that where He was going others would not be able to follow (John 13:36). On top of this, Jesus has predicted that one of the inner circle is a traitor (John 13:21). No one yet realizes this is Judas, who has already left to alert the authorities (John 13:26–30). What Peter says is both a boast, and a declaration that he is certainly not the betrayer.

That makes Jesus’ response here both confusing and devastating to Peter, as well as the other disciples. Jesus uses the famous “truly, truly,” phrasing here. This repeats the word amēn, which carried through Aramaic into Greek. This phrase means what Jesus is about to say is absolute, personal, incontrovertible truth. The truth is that despite Peter’s bravado, he is hours away from entirely denying that he has anything to do with Jesus (John 18:27). That moment will shatter Peter’s self-confidence (Matthew 26:71–75), but he will eventually be restored (Mark 16:7).

To the other disciples—and possibly even to Peter—this comment would raise suspicion that Peter is the betrayer spoken of earlier. He is not, and Judas will soon be discovered. But for the moment, it’s likely that the other disciples looked at Peter with distrust.

End of Chapter 13.

Please Note:

The material use in this post, video is from BibleRef.com which is from Got Questions Ministries and is posted here to be read by Immersive reader in the Edge Browser. If you copy this material please follow these rules:

•Content from BibleRef.com may not be used for any commercial purposes, or as part of any commercial work, without explicit prior written consent from Got Questions ministries.

•Any use of our material should be properly credited; please make it clear the content is from BibleRef.com.

•BibleRef.com content may not be altered, modified, or otherwise changed unless such changes are specifically noted.