Chapter Thirteen

1. And before the festival of the Passover, Jesus, knowing that His hour had come that He should pass on out of this world to the Father, having loved His own that were in the world, loved them to the end.

2. And supper being ended, the Devil having already put into the heart of Judas Iscariot, [son] of Simon, to betray Him;

3. Jesus, knowing that the Father had given all things into His hands, and that He came forth from God and was going to God,

4. Rises from supper, and lays aside His garments, and taking a linen cloth, girded Himself.

5. Then He pours water into the washbasin, and He began to wash the feet of the disciples, and to wipe [them] with the linen cloth with which He was girded.

6. Then He comes to Simon Peter, who says to Him, Lord, dost Thou wash my feet?

7. Jesus answered and said to him, What I do thou knowest not now, but thou shalt know after these things.

8. Peter says to Him, Thou shalt never wash my feet. Jesus answered him, Unless I wash thee, thou hast no part with Me.

9. Simon Peter says to Him, Lord, not my feet only, but also [my] hands and [my] head.

10. Jesus says to him, He that has bathed has no other need than to wash the feet, but is wholly clean; and you are clean, but not all.

11. For He knew the [one] betraying Him; on account of this He said, you are not all clean.

12. When therefore He had washed their feet and had taken His garments, reclining again, He said to them, Do you know what I have done to you?

13. You call Me Teacher and Lord; and you say well, for I am.

14. If then I have washed your feet, [being] the Lord and the Teacher, you also ought to wash the feet of one another.

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

16. Amen, amen, I say to you, The servant is not greater than his lord, neither [is] an apostle greater than he that sent him.

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

The previous chapter began just after the religious leaders had given a command that if anyone knew about Jesus’ whereabouts, it should be reported so that they might seize Him. Meanwhile, Jesus had travelled to Bethany where He was having supper with Mary, Martha, Lazarus, and some of the disciples. It was at that time, six days before the Passover festival, and the night before the triumphal entry, that Mary anointed Jesus’ feet with precious oil, and wiped His feet with her hair.

Judas, who was also present, complained that Mary’s devotional act was wasteful, that the oil could have been sold for three hundred denarii, and that the money could be given to the poor. Judas’ words, which sounded pious and charitable on the surface, were very different from his selfish intentions. In essence, Judas was intending to use the money for himself (see John 12:6).

Judas’ hypocrisy, which will become one of the leading themes in this next chapter, brings to mind the hypocrisy of the scribes and Pharisees who were outwardly pious, but inwardly corrupt. In Matthew, Jesus says to them, “Blind Pharisees, first cleanse the inside of the cup and platter” (Matthew 23:26). In Mark, Jesus says to them, “Well did Isaiah prophesy of you hypocrites, saying, ‘These people honor Me with their lips, but their heart is far from Me’” (Mark 7:6-7; Isaiah 29:13). And in Luke, Jesus says to them, “You Pharisees cleanse the outside of the cup and dish, but inside you are full of greed and wickedness” (Luke 11:39).

In the first three gospels, which primarily focus on repentance and reformation, it is understandable that a great deal would be said about cleansing first the inside of the cup. This begins with repentance. Next comes reformation through the gradual opening of the understanding. These initial steps are necessary before a person can do good that is truly good—good that is from the Lord and not from self. As Jesus said when He first began His ministry, “Hypocrite! First remove the log from your own eye, and then you will see clearly to remove the speck out of your brother’s eye” (Matthew 7:5). This is what is meant by cleansing first the inside. ¹

In the Gospel According to John, however, there is a greater emphasis on the next step in this process. The reader is urged not only to recognize sin and learn the truth, but also to put what has been learned into life. Only then can it be said that an individual has been entirely washed—first on the inside through repentance and reformation, and then on the outside through applying truth to one’s life.

Accordingly, this next episode, which takes place six days after Mary anointed Jesus’ feet, is about a particular kind of washing: Jesus washes His disciples’ feet. It begins with a description of Jesus’ unwavering love for His people. As it is written, “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” John 13:1). This powerful picture of Jesus’ genuine love for His disciples contrasts sharply with Judas’ disloyalty. As it is written in the next verse, “And supper being ended, the devil had already put it into the heart of Judas Iscariot, Simon’s son, to betray Him” John 13:2).

While the devil is working in Judas’ heart, Jesus rises from supper, lays aside His garments, and girds himself with a towel. He then pours water into a basin and begins to wash the disciples’ feet.

The fact that Jesus lays aside His garments is significant. It is the only time in any of the gospels that we read of Jesus laying aside His garments. Even as garments clothe the body, the literal truths of scripture clothe the deeper meaning of the Word. Therefore, when Jesus removes His garments, it represents the revelation of deeper truth to His disciples. ²

In those days, foot-washing was done by servants. It would have been unimaginable for a king to wash anyone’s feet. And yet, Jesus, who has just been hailed as their coming king, stoops to wash the feet of His disciples. Surprised by what Jesus is doing, Peter says to Jesus, “Lord, are You washing my feet?” In response to Peter’s question, Jesus says to him, “What I am doing you do not understand now, but you will know after this” John 13:7).

Still confused, Peter says, “You shall never wash my feet” John 13:8). Jesus replies, “If I do not wash you, you have no part with Me” John 13:9). Continuing to misunderstand Jesus’ intention, Peter says, “Lord, not my feet only, but also my hands and my head” John 13:9). In response, Jesus says, “He who is bathed, needs only to wash his feet” John 13:10).

At the literal level, when Jesus says, “He who is bathed needs only to wash His feet,” it means that the only part that might need additional attention is the feet, especially for the disciples who have been wearing sandals and walking on dusty roads. In those days, it would have been a courtesy for them to remove their sandals and wash their feet before entering someone’s home. Only the feet would need to be washed, not the whole body.

As always, Jesus’ words have deeper meaning. Throughout the scriptures, washing with water symbolizes the removal of evil and purification from sin. For example, Isaiah says, “Wash yourselves, make yourselves clean; put away the evil of your doings from before my eyes. Cease to do evil, learn to do good” (Isaiah 1:16-17). If we are to follow Jesus, we must be cleansed both inside and out. We are cleansed “inside” by first repenting of sin, then learning the truth, and then willing it. This is the cleansing of the mind and heart. ³

The process of regeneration, then, begins on the inside, but it does not end there. We must also allow the Lord to “wash our feet.” Because our feet touch the earth on a regular basis, they correspond to the outermost actions of our lives. Therefore, we must allow the Lord to guide and direct our footsteps. We do this by walking in all the ways that the Lord has commanded us. This is how we cleanse the “outside.” As it is written in the Hebrew scriptures, “The steps of a good man are ordered by the Lord” (Psalms 37:23), and “Walk in all the ways that the Lord your God has commanded you, that you may live, and that it may go well with you” (Deuteronomy 5:33). ⁴

Jesus, who has been with His disciples for three years, is now nearing the end of His earthly ministry. As the time of His arrest and crucifixion approaches, Jesus focuses on the last and most essential things that He wants His disciples to know. Above all, Jesus wants them to express in the outermost actions of their lives all that they have learned from Him. This is what is represented by Jesus’ washing the feet of His disciples. He has taken them through the process of repentance and reformation. They have seen evil spirits cast out, heard Jesus preach, and witnessed miracles. Now it is time for them to apply all that they have learned to life. As Jesus puts it, “He who is bathed needs only to wash his feet, but is completely clean.” ⁵

Jesus then says, “But you are not all clean” John 13:11). These words are not only addressed to Peter, but also to all of the disciples, and especially to Judas. This is because Jesus knows that Judas is about to betray Him on this very night.

For a short while, Jesus has removed His robes and taught His disciples by example rather than by precept. Now, as Jesus completes the foot-washing, He puts His garments back on, sits down with His disciples, and says, “Do you know what I have done to you?” John 13:12). In the absence of a response from the disciples, Jesus explains the meaning of the foot-washing. He says, “If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example that you should do as I have done to you” John 13:14-15).

These words refer to the ongoing theme of service which is found in all of the gospels. In both Matthew and Mark, Jesus said, “The Son of Man did not come to be served, but to serve” (Matthew 20:28; Mark 10:45). And in Luke, Jesus said, “I am among you as One who serves” (Luke 22:27). If Jesus, who is their Lord and Teacher, can humble himself to serve them, they also should humble themselves to serve one another. ⁶

Jesus then says, “Most assuredly, I say to you, a servant is not greater than his lord, nor is he who is sent greater than he who sent him” John 13:16). At the literal level, this makes sense. A servant is not greater than his lord. At a deeper level, however, these words take on new meaning. Truth is meant to serve. It is, so to speak, “a servant.” It serves as the form through which love is expressed. ⁷

In this regard, then, Jesus is saying that truth is not greater than love. It serves to express love, even as Jesus expresses the love that has been within Him from the beginning. It was out of His great love that God came into world as Jesus—the Word made flesh—to teach truth. As it is said in sacred scripture, “God sent His Son.” He who is sent is not greater than He who sent Him. The truth is not greater than the love from which it comes. ⁸

As the divine truth on earth, Jesus came to serve. As the incarnation of the Mighty God, Jesus served His people by subjugating the hells so that people would no longer be overwhelmed by their influence. As the Divine Physician, He served His people by causing the lame to walk, the sick to recover, and the blind to see. Jesus did this on both the natural and spiritual levels. But, above all, as their self-described Lord and Teacher, Jesus served His people by teaching them the truth so that they might do it, and thereby experience the blessings of heaven. That’s why Jesus ends this episode with the words, “If you know these things, blessed are you if you do them” John 13:17). ⁹

A practical application

In this episode, Jesus says, “the servant is not greater than his lord.” While this makes sense on the literal level, Jesus means something much deeper. He means that truth, which serves as the form or instrument through which love is expressed, should not be regarded as higher or more important than love. As a practical application, notice how eager you might be to prove your point or win an argument. When this happens, truth sees itself as greater than love. Being right is seen as more important than being kind. This is where relationships fall apart. It is not better to be right than kind. Nor is it better to be kind than right. Although kindness should take the lead, rightness should not be left out. Kindness and rightness should work together, as one, just as goodness and truth work together as one. The next time you find yourself in a disagreement, let goodness and truth work together as equal partners. Remember, the servant is not greater than his lord. ¹⁰

18. I say [this] not about you all; I know whom I have chosen; but that the Scripture may be fulfilled: He that eats bread with Me has lifted up his heel against Me.

19. From henceforth I tell you before it come to pass, that when it has come to pass, you may believe that I am.

20. Amen, amen, I say to you, He that receives whomever I send, receives Me; and he that receives Me, receives Him that sent Me.

21. Jesus, having said these things, was disturbed in spirit and testified, and said, Amen, amen, I say to you, that one of you shall betray Me.

22. Then the disciples looked at one another, perplexed about whom He said [this].

23. And there was leaning on Jesus bosom one of His disciples, whom Jesus loved.

24. Simon Peter therefore beckons to him, to inquire who it was about whom He said [this].

25. And he, falling upon the chest of Jesus, says to Him, Lord, who is it?

26. Jesus answered, He it is to whom I shall give a sop, having dipped [it]. And having dipped the sop, He gave [it] to Judas Iscariot, [the son] of Simon.

27. And after the sop, Satan entered into him. Then Jesus said to him, What thou doest, do quickly.

28. But no one knew, of those sitting, why He said this to him.

29. For some thought, because Judas had the pouch, that Jesus said to him, Buy what we have need of for the festival, or that he should give something to the poor.

30. He then having received the sop went out straightway; and it was night.

As this chapter began, we were informed by the narrator that the devil had already put into Judas’ heart the desire to betray Jesus (see John 13:2). This is why Jesus now says, “One of you will betray Me” and “Not all of you are clean.” While the disciples are wondering which one of them will be the betrayer, Jesus answers the question that is on their minds, saying, “It is he to whom I shall give a piece of bread when I have dipped it” John 13:26).

Through identifying His betrayer in this way, Jesus is fulfilling a prophecy that was given in the Hebrew scriptures. As it is written, “Even my close friend in whom I trusted, who ate my bread, has lifted up his heel against me” (Psalms 41:9). Accordingly, it is written that after Jesus dipped the bread, “He gave it to Judas Iscariot, the son of Simon” John 13:26). In this way, then, Jesus identifies Judas as His betrayer.

There are two significant moments in the process of Judas’ decision to betray Jesus. The first is when “the devil put it into Judas’ heart to betray Jesus” John 13:2). And the second is described as follows: “After Judas had taken the piece of bread, Satan entered him” John 13:27). The “devil” which first entered Judas’ heart represents evil desires that arise in our heart, and the word “Satan,” which entered him subsequently, represents the false ideas that enter our mind. The spiritual principle is a simple one: evil desires produce false thoughts. ¹¹

It is true that we are all born for heaven with rational and spiritual levels of the mind which can be developed and accessed. At the same time, it is also true that we are all born with inclinations to evils of every kind. These evils must be identified, acknowledged, and moved out of the way so that heavenly influences can flow in. What happens within Judas, then, represents something that takes place within all of us whenever an evil desire arises. As it is written, “The devil put it into his heart.” ¹²

In our case, it might arise as the desire to cheat, steal, or lie, the desire to take revenge, or the inclination to indulge in self-pity. It could be as hurtful as the desire to retaliate with bitter words, or as destructive as the desire to spread malicious gossip which is both spiritual murder and false witness. In essence, it is the longing to do anything that is against the divine commandments.

These urges, desires, and inclinations that arise in us are called collectively, the “devil.” These urges are followed by rationalizations and justifications that serve to confirm and support these desires. This false thinking is called, “Satan.” Once we have harbored an evil desire in the will, and confirmed it with our intellect, it becomes a part of who we are. We have, so to speak, “made up our mind.” Therefore, knowing that Judas has already made his decision to betray Jesus—uniting an evil desire with a false understanding—Jesus says to him, “What you do, do quickly” John 13:27). ¹³

The other disciples have no idea what Jesus means by these words. Some think that Jesus is asking Judas, who is their treasurer, to buy more supplies for the feast. Others think that Judas is planning to give something to the poor (see John 13:28-29). These would have been fine things for Judas to do quickly, but these are not what Judas has in mind—and Jesus knows it.

Jesus, the light of the world, has urged and encouraged His disciples to walk in the light. But Judas chooses to reject that light and walk in the darkness. In this regard, Judas represents that place in each of us that refuses to follow where the Lord leads. Instead, Judas deliberately abuses the gift of rationality to confirm the promptings of an evil will. The scriptures describe this state of mind in the simplest, most powerful way possible. As it is written, “It was night” John 13:30). ¹⁴

In our previous application, we spoke about how goodness and truth work together as one, and that kindness should lead while truth serves. But it is also true that evil and falsity work together. When this happens, evil leads, and falsity serves to support and justify evil desires with clever reasoning. Therefore, as a practical application, whenever you find yourself having selfish intentions or realize that you are in a negative state, notice the false thoughts that flow in supporting the selfish intentions and justifying the negative state. This is the time to prayerfully take it to the Lord. You may not be able to change your state immediately, but you can change your thoughts by thinking, “What true and loving message would God want me to have right now?” And you can change your behavior by asking, “What would God want me to do in this situation?” Unlike Judas, who allowed falsity to serve evil, allow truth to serve goodness, acting on what you know to be true. If you focus on true thoughts and right behaviors, new feelings will follow. This can be even more powerful when you allow the Lord to lead your thoughts, and guide your behaviors. As you strive to do this, especially when you do not feel like doing it, the Lord can change your state, introduce new feelings, and strengthen your new will. ¹⁵

31. Therefore, when he had gone out, Jesus said, Now is the Son of Man glorified, and God is glorified in Him.

32. If God be glorified in Him, God will also glorify Him in Himself, and will straightway glorify Him.

33. Little children, yet a little [while] I am with you. You shall seek Me, and as I said to the Jews, whither I go you cannot come; so now I say to you.

34. A new commandment I give to you, that you love one another; as I have loved you, that you also love one another.

35. By this shall all know that you are My disciples, if you have love one for another.

36. Simon Peter says to Him, Lord, whither goest Thou? Jesus answered Him, whither I go, thou canst not follow Me now, but thou shalt follow Me afterwards.

37. Peter says to Him, Lord, why cannot I follow Thee now? I will lay down my soul for Thee.

38. Jesus answered him, Wilt thou lay down thy soul for Me? Amen, amen, I say to thee, The cock shall not crow till thou hast denied Me three times.

At the end of the previous episode, Jesus took bread, dipped it, and gave it to Judas. In this way, Jesus identified Judas as His betrayer, the one who was prophesied not only to eat bread with Jesus, but also to “lift up his heel” against Him. Having received the bread that Jesus dipped, Judas went out immediately into the night (see John 13:18, 26, 30).

The next episode begins with the words, “So, when he had gone out” John 13:31). These words refer to Judas Iscariot who has gone out into the night, presumably to hand Jesus over to the temple authorities and collect his reward. From one point of view this is a dark moment in Jesus’ life. He is being betrayed by His own disciple whose feet He has just washed.

But Jesus describes it quite differently. Seeing it as an opportunity to glorify God and be glorified by God, Jesus says, “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” John 13:31-32). This, then, is a reciprocal union. Whenever “glory” is mentioned in the Word, in relation to Jesus and the Father, it refers to the glorious unition of divine truth (the “Son”) and divine goodness (the “Father). ¹⁶

While there are more trials ahead, in fact, some of the most severe, Jesus has reached another definite and important phase in the glorification process whereby His divine human nature is being fully united with His inner divinity, and this glorification through His own power. It is in this state of glorification that Jesus now turns His attention to His disciples, saying, “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’” John 13:33). ¹⁷

This is the first time in any of the gospels that Jesus has identified His relationship with the disciples as a Father with His “little children.” It is in this state of glorification that He now says, “Where I am going, you cannot come.” This is because Jesus is not speaking about a specific place, but rather an internal process.

Whereas Jesus’ process is one of glorification, uniting divine truth with the divine goodness within Himself, ours is different. In our case, while our utmost effort is required, it is a process of repentance, reformation, and regeneration—especially the effort to live according to the Lord’s teachings. Additionally, it must be acknowledged that we can only do so through God’s power, and not our own. Therefore, Jesus is speaking truly when He says, “Where I am going you cannot come.” ¹⁸

It is at this point that Jesus, their supreme Teacher, gives them a new assignment. He says, “A new commandment I give to you, that you love one another. Just as I have loved you, you also should love one another. By this everyone will know that you are My disciples, if you have love for one another” John 13:34-35).

Throughout the Hebrew scriptures, and even through the first three gospels, the consistent call is to love others as ourselves. This is an important and significant step in our spiritual development. But the new commandment invites us to rise even higher. In this new commandment, there is no mention of self. The disciples are being called to love others not just as they love themselves, but rather as Jesus loves them.

For us, as for the disciples, this is not a self-generated love. This is not a love that is based on how much we love ourselves. Rather, it is a love that flows into and through us from the Lord alone. That’s why Jesus says, “A new commandment I give you that you love one another as I have loved you. By this all will know that you are My disciples, if you have love for one another” John 13:34-35). ¹⁹

Jesus, then, is calling His disciples to something higher and nobler than self-love. It is one thing to love others as we love ourselves. It touches on our sense of equality and fairness, and it is a good starting point for spiritual development. But we are called to something higher, to a different kind of love. We are called to love others, not as we love ourselves, but as Jesus loves us. As Jesus says, “All will know that you are My disciples, if you have love for one another.” ²⁰

This is not the first time Jesus has spoken about being a disciple. Earlier in this gospel, Jesus said, “If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free” John 8:31-32). And now, He says, “By this all will know that you are My disciples, if you have love for one another.”

These two aspects of being a disciple are complementary. One aspect involves allowing the Lord’s love to flow into and through us as kindness, consideration, and compassion. But this must be qualified by the second aspect of being a disciple. This is the aspect which focuses on abiding in the Lord’s Word, learning truth, and acquiring wisdom. This includes not just Jesus’ teachings about love, forgiveness, and sacrifice, but also His teachings about self-control, discipline, and keeping the commandments.

To put it another way, the charity that we practice towards others depends on the quality and quantity of truth we have absorbed. In this way, discipleship involves both love and wisdom, goodness and truth, freedom and order. Both are necessary. ²¹

Instead of focusing on the new commandment, its meaning, and its application to his life, Peter takes the conversation back to what Jesus was saying a moment ago, just before giving the new commandment. At that time, Jesus said, “Where I am going, you cannot come.” Entirely bypassing the new commandment, Peter says, “Lord, where are you going” John 13:36).

Peter, like the other disciples, is only vaguely aware of the terrible battles that Jesus has fought against the hells to bring about their freedom. Nor have they witnessed the lesson of the cross—a lesson that would help them understand the depth of Jesus’ love. Of course, Jesus knows all this about Peter, and about the rest of the disciples. But Jesus also knows that as they live according to what He has taught them, gradually the time will come when they, too, will be able to love others as He has loved them. This is why Jesus adds, “Where I am going you cannot follow Me now, but you shall follow Me afterward” (John 13:36).

When Jesus says, “Where I am going, you cannot come,” He is referring to His glorification, the process by which He becomes One with the divine love within Him. When Jesus adds, “Where I am going, you cannot follow Me now, but you shall follow Me afterwards,” He is talking about our regeneration.

As human beings, our job is to strive to unite the truth that we receive from the Lord with the goodness that relates to that truth. Of course, we cannot do this from ourselves, but only through the power that comes to us from the Lord. Even so, as we strive to live according to the truth, as if by our own efforts, and as we do this repeatedly, goodness and truth begin to merge within us. Eventually, this becomes “second nature.”

In this regard, the more that truth and goodness become united in us, the more we are said to be “born again.” This is our process of regeneration. And this is why Jesus says, “Where I am going, you cannot follow Me now, but you shall follow Me afterwards.” ²²

Still thinking that Jesus is talking about going to a physical place, Peter protests, saying, “Lord why can I not follow You now? I will lay down My life for Your sake” John 13:37). These are brave words, but Jesus knows that before the break of day Peter will lose courage and refuse to acknowledge that he even knows Jesus. Therefore, Jesus, replies with a question, saying to Peter, “Will you lay down your life for My sake?” Aware that Peter will deny Him, Jesus then adds, “Most assuredly I say to you, the rooster shall not crow till you have denied Me three times” John 13:38).

It is true that Peter will deny Jesus, but Peter will also be forgiven, and a new day will dawn. It is a lesson from which we can all take heart. Even as our old will, with its self-serving desires and petty concerns is being overcome and set aside, the Lord is building and strengthening a new will within us, especially as we seek to fulfill the words of the new commandment, loving one another as Jesus loves us. As we strive to do this, it is the morning of a new day, heralded by the crowing of the rooster. ²³

Until now, you may have operated according to the Golden Rule: “Do unto others as you would have them do unto you,” or “Treat others as you would like to be treated.” These are noble ideals, but the new commandment calls you to embrace a higher ideal. You are to love others as Jesus loves you. This kind of love is not a self-generated love, nor is it a love based on how you want others to treat you. Rather, it is a love that comes to you from the Lord alone. Because of this, there is nothing of “self” in it. It is sometimes seen in married partners who would suffer injury and death rather than let their partner be harmed in any way. It is sometimes seen in parents who put aside their own needs to care for a child who calls for them in the night. It can be seen when a stranger reaches out to help someone in a difficult situation for no other purpose than it is the “right thing to do.” All these are examples of what it means to love in a way that rises above self-interest. As a practical application, embrace this aspect of being a disciple—love others as Jesus has loved you. ²⁴

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