Introductory Remarks:
In the last chapter the Lord had concluded His public ministry and now He will retire to spend the remaining days with His family of believers. Chapters thirteen thru seventeen will cover the Upper Room Discourse.
"This discourse is one of the greatest that our Lord ever gave. It is the longest, and it is meaningful for us today because He took His own into the Upper Room and revealed new truths to them. It is still brand new and fresh for us today. There is nothing quite like it. His public ministry has ended, and He has been rejected. Now He talks about His love for us, how we are to live the Christian life, of the provision He has made for us, and of the relationships between Him and those who are His own. As He is on His way to the cross, He has no message for the Pharisees or the religious rulers or the Roman government. This message is for His own" (McGee).
Washing the Disciples Feet
Verse 1, "Now before the feast of the Passover, When Jesus knew that His hour was come that he should depart out of this world unto the Father, having loved His own which were in the world, He loved them unto the end."
LGT "Now before the feast of the Passover Jesus knew that His hour was come that He should depart out of this world to the Father, having loved His own which [were] in the world unto the end He loved them."
"Now before the feast of the Passover,"
Without spending too much time explaining the significance of the Passover feast I will use Pentecost's quote of Farrar in describing the feast:
"The Pascal meal ran after the following routine: (1) a benediction [blessing], (2) cup of wine, (3) the hands of the company washed, the master of the feast passing the basin while reciting a prayer, (4) bitter herbs dipped in sauce and eaten, (5) the lamb brought in with other portions of the meal, (6) a benediction and second eating of bitter herbs, (7) a second cup of wine with questions and answers as to the origin of the feast, (8) singing of the first part of the Hallel (Psalms 113, 114) followed by a benediction, (9) the master of the feast washes his hands and makes a sop by wrapping a bit of lamb with unleavened bread in bitter herbs and dipping it in the sauce, for each one present in turn, (10) each eats as much as he likes, finishing with a piece of lamb, (11) a third cup of wine after washing hands, (12) singing of second part of the Hallel (Psalms 115-118) in conclusion, (13) a fourth cup of wine."
"When Jesus knew that His hour was come that He should depart out of this world unto the Father,"
To go back to His Father from whom He came. Bruce writes: "In a very short time the visible presence on earth of the Word made flesh would come to an end; He whom the Father had sent into the world would complete His mission and return to the Father. On earlier occasions He had spoken of this 'hour' as something, which was still to come; now it is here. The way back to the Father was the way of the cross; by going this way He would both fulfill His Father's purpose in sending Him into the world and seal His love to His own people who were in the world."
"Having loved His own which were in the world, He loved them unto the end."
The end of Christ's earthly life is just the beginning of eternal life to all who receive Him. Christ shows great compassion for His disciples when He states 'Having loved His own' literally 'since He loved His own'. Christ assures His disciples that even though He will leave them on this earth, He will never leave them, for they are left with this perfect love of His.
Verse 2, "And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray Him.
LGT "And supper taking place, the devil having already put into the heart in order that Judas, Simon Iscariot's (son) might deliver Him up."
"And supper being ended,"
The Greek verb 'ginomenou' is a present participle meaning 'during the supper' (Vincent). Verse four, 'He riseth from the supper,' clearly shows that the supper had not ended. The Authorized Version is mistaken in saying 'the supper being ended'. By the way, this is a supper, during the time of the Passover, not the Lord's Supper, as some try and infer. The absence of the article suggests that this was 'a supper' (probably the Paschal Supper) not 'The Lord's Supper.' John does not even mention the Lord's Supper, probably because people were already making a ritual out of it. I believe that is what is happening today, people do not even understand the significance of the institution of the Lord's Supper. I believe that just as baptism was instituted for a reason to get the message out before the Bible was complete, and now that we have the Bible there is no longer a need for the 'Sacraments.' The Roman Church, as well as Protestant Churches, loves to observe these 'Sacraments' because of the religious overtones it presents, and they can usurp a certain amount of authority in them. I know that when a 'Clergy member' is involved in one of the 'Sacraments' they take on a holy attitude, and it makes them feel as though they are in charge of that soul.
"The devil having now put into the heart of Judas Iscariot, Simon's son, to betray Him."
The KJV uses the word 'now' instead of already, which is significant. In chapter six verse seventy, just a year ago, Jesus saw that Judas was a devil, "Jesus answered them, Did I Myself not choose you, the twelve, and yet one of you is a devil?" (NASB) Jesus didn't just then at that time realize that Judas would betray Him; He knew all along Judas was a devil. McGee says that there were fourteen persons in the Upper Room that day; he says that the devil was also there putting into the heart of Judas to betray Jesus; I believe, however, that Satan was not present, and that he had already put into Judas' heart to betray Jesus long ago. Robertson notes, "Satan had an open door into the heart of Judas by now."
Verse 3, "Jesus knowing that the Father had given all things into His hands, and that He was come from God, and went to God."
LGT "Knowing that all things the Father has given into His hands and that from God He came forth and to God He is going."
Jesus is very much aware of His deity, and it will not hinder His Messianic Dignity to perform the act of washing His disciples feet (Robertson). McGee says, "It is important to realize that what Jesus is doing is because He is about to return to His Father." "This verse is very sublime, and as a preface to what follows, were we not familiar with it, would fill us with a delightful wonder. An unclouded perception of His essential relation to the Father, the commission He held from Him, and His approaching Return to Him, possessed His soul" (David Brown).
Verse 4, "He riseth from supper, and laid aside His garments; and took a towel, and girded Himself."
LGT "He rises from the supper and laid aside [His] garments [His seamless robe] and having taken a towel He girded Himself."
"He riseth from supper,"
Jesus rises up from the group at the couch where He was reclining, and prepares Himself to serve them.
"And laid aside His garments;"
Jesus laid aside His outer garment, His Seamless Robe that was provided for Him by the women who supported Him.
"Consequently He rose from His reclining position at the table and took off His outer garment. There are several hints in Scripture concerning the outer clothing, which Christ wore. From the record given to us at the Crucifixion, we know that He wore a seamless robe. This would have been an unusually costly robe. Normally robes were made of strips of cloth that had been woven on narrow looms; these strips were sewn together to make a garment of sufficient size to be wrapped around an adult. But the robe that Christ wore had been especially prepared at great cost. We do not know its origin, but Scripture does say that women of considerable means supported Christ during His ministry, evidently out of gratitude for the blessings that He had bestowed on them (Luke 8:2-3). No doubt this robe was a love gift from a grateful donor. We also notice when Christ during His ministry went into a strange synagogue He was greeted as a rabbi and welcomed in that assembly. A rabbi was normally designated by the color of the tassels or ribbons sewn onto his robe. It may be that Christ wore the robe of a rabbi. Such a robe would have entitled Him to respect and honor. In Israel only the priest was held in higher esteem than the rabbi. All that the Jews knew of the Old Testament was taught by the rabbis. It was such a garment as this that Christ laid aside in order to wrap a towel around His waist" (The Words and Works of Jesus Christ - J. Dwight Pentecost)
"And took a towel, and girded Himself."
Now Jesus prepares Himself to serve His disciples who were reclining on the couch during supper. Jesus girded Himself all around His waist with a towel. The Greek word deizosen means to wrap all around.
"The Greek word for 'the towel,' with which our Lord girded Himself, occurs also in Rabbinic writings, to denote the towel used in washing and at baths (Luntith and Aluntith). Such girding was the common mark of a slave, by whom the service of foot washing was ordinarily performed. And, in a very interesting passage, the Midrash [Jewish commentaries on the OT] contrasts what, in this respect, is the way of man with what God had done for Israel. For, He had been described by the prophet as performing for them the service of washing, and others usually rendered by slaves" (Edersheim).
Verse 5, "After that He poureth water into a basin, and began to wash the disciples' feet, and wipe them with the towel wherewith He was girded."
LGT "In the next place He pours water into the washing basin and began to wash the feet of the disciples and to wipe [them] off with the towel which He was girded."
The question might be asked, 'Why did Jesus wash the disciples feet?' Jesus thought it not robbery to His Divine Dignity to lower Himself to doing the service of a slave. Christ came not to be served, but to serve (Mark 10:45).
"How fitting that Christ should have laid aside the robe of honor and put Himself in a servant's place! Well does Paul speak of Him, 'Who, being in very nature God, did not consider equality with God something to be grasped, but made Himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, He humbled Himself and became obedient to death - even death on a cross!' (Phil. 2:6-8). Christ said, 'The Son of Man did not come to be served, but to serve" (Mark 10"45). He now took a servant's work. This was 'The full extent of His love' (John 13:1). He loved them enough to become their Servant and to minister to them" (Pentecost).
Verse 6, "Then cometh He to Simon Peter: and Peter saith unto Him, Lord, dost thou wash my feet?"
LGT "He comes therefore to Simon Peter: [Peter] saying to Him, Lord, Do You of me wash the feet?"
Robertson comments that he can visualize Peter drawing up his feet at this time. Calvin says that Peter was almost ready to straight-arm Jesus by putting forth his hand and holding Him back from washing his feet. Peter's response was sincere, 'Does such a One as You, stoop to wash the feet of such a one as I?' The problem is that Peter did not give his full surrender to the Lord, because he did not understand at this time the full significance of what the Lord was doing.
Verse 7, "Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter."
LGT "Jesus answered and said to him, What I am doing you know not just now, but you will know after these things."
Jesus is telling Peter here that he and the disciples will not know of what He is speaking until after His death, burial, and resurrection. This does remind me of little children in the home who always demand from their parents a reason for them to obey, and that they cannot realize that they will someday, as all of has experienced, that our parents have good reasons to look out for our welfare, even though as children it is not always quite obvious. This is not the context of this verse, but it does offer me a chance to give value to the parental response to the young mind, 'Because I said so, that's why.' Jesus says, please just do what I say, you will understand soon enough.
Verse 8, "Peter saith unto Him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with Me."
LGT "Peter saying to Him, You will in no way wash my feet forever. Jesus answered him, unless I wash you, you have no part with Me."
"Peter said unto Him, Thou shalt never wash my feet."
This phrase in the Greek NT is emphatic in two places; first in the phrase with the double negative ou me 'you will in no way', and second in the last phrase eis ton aiona 'wash my feet forever.' So you see how positive Peter is in his response to the Lord, 'You will in no way wash my feet forever, that is, 'no way is this going to happen, Lord! "That is an incongruity [inappropriateness] to which I can never submit" (David Brown).
"Jesus answered him, If I wash thee not, thou hast no part with Me."
Jesus is speaking of fellowship in this verse, not relationship. Peter has control over whether or not he will allow the Lord to fellowship with him, but he has no power over being related to the Lord as a brother. We can choose how we live, but we cannot change who we are, once a brother, always a brother. Jesus is giving the disciples a glimpse into the doctrine of fellowship here, and His apostles will develop it later. John gave us the entire doctrine in I John 1:9, "If we confess our sins, He is faithful and just to forgive us our sins [daily washing] and to cleanse us from all unrighteousness." If we don't allow Christ to cleanse us on a daily basis we will be like the Prodigal Son who chose to fellowship with the pigs instead of with the Lord. The other method of cleansing is by His Word, "Even as Christ also loved the church, and gave Himself for it; that He might sanctify and cleans it with the washing of water by the Word" (Eph. 5:25-26). It is the Word of God that keeps a believer cleansed, and it is through the recognition of our sins that confession is made, and we are cleansed on a daily basis.
"At first Peter brashly refused to permit the Lord to minister to him, saying, 'You shall never wash my feet.' Christ then explained to Peter why His washing was imperative. Unless Peter would accept this ministry from the servant, he would have no fellowship with Him. Christ was not saying that Peter would have no relationship to Him, but He was saying that Peter could not experience fellowship with Him until he was willing to accept this ministry. Peter's outburst revealed the deep longing of his heart for a deeper and more intimate fellowship with the Lord. Peter reasoned: if fellowship depends on the cleansing administered by Christ as Servant, then he should beg Christ to not only wash his feet but his hands and head as well" (Pentecost).
Verse 9, "Simon Peter saith unto Him, Lord, not my feet only, but also my hands and my head."
LGT "Simon Peter saying to Him, Lord, not my feet only but also the hands and the head."
"First Peter tells his Master He is doing too much, now he tells Him He is doing too little" (Dods). "He at first pulls his feet up; then when our Lord says He won't have fellowship with Him, he sticks out his feet - big old fisherman's feet - and he holds his hands - and they must have been strong, calloused hands - and he even held down his head, and said, 'Not just my feet, but also wash my hands, wash my head.' If it means fellowship, Peter wants to get all he can get of that" (McGee).
Verse 10, "Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all."
LGT "Jesus saying to him, The one who has bathed has no need except his feet to be washed, but is clean wholly: and you are clean, but not all."
"He that is washed needeth not save to wash his feet, but is clean every whit:"
There are two Greek words used here for 'wash'; the first is louo to bathe, and the second nipto to wash. As you can see in my LGT it reads literally, 'The one who has bathed has no need except his feet to be washed.'
Jesus tells Peter, the guests are supposed to bath before they come to the supper, so all that is needed is for the feet to be washed. After a person has bathed he still walks the dusty streets in his sandals, so his feet are all that is necessary for cleansing.
"In those days they went to the public bath for their bathing. Then a man would put on his sandals to come home. In his home was a basin of water for him to wash his feet because they had gotten dirty through the streets of the city. Not only was there dirt, but in those days the garbage was thrown into the streets. So even though he had just come from a bath, he had to wash his feet when he entered the house" (T. T. B. J. Vernon McGee).
I believe there is a spiritual significance to Christ washing the feet, along with telling Peter it is necessary for Him to do the washing for fellowship. After the initial washing of salvation [not baptism, as most mystics think] there is need for perpetual cleansing for fellowship, and only the blood of Christ is responsible for this.
"Our Lord is teaching that when we came to the cross, when we came to Jesus, we were washed all over. That is the bath, louo, regeneration. When we walk through this world, we are defiled and get dirty. We become disobedient, and sin gets into our lives. I do not believe that any believer goes through a day without getting dirty. He says that we cannot have fellowship with Him if we are dirty. So the washing of the feet, nipto, is the cleansing in order to restore us to fellowship. 'If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth: But if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanses us [keeps on cleaning us] from all sin' (I John 1:6-7).
Friend, in order to have our feet washed we must first confess our sin. To confess means to agree with God. It means to say the same thing that God says about our sin. One of the hardest things in the world is to get a saint to admit he is a sinner. Coldness, indifference, lack of love, all are seen by God as sin. If we confess, He is faithful and just to forgive. But that is not all. If you are going to have your feet washed, you must put them into the hands of the Savior. That is obedience. We can't just say, 'God forgive me, I did wrong,' and then go out and do the same thing all over again. That's not getting your feet into the hands of the Savior" (T. T. B. J. Vernon McGee).
Verse 11, "For He knew who should betray Him; therefore said He, Ye are not all clean.
LGT "For He knew the one who would betray Him; because of this He said that Not all are clean."
Jesus knew that Judas had not taken a spiritual bath; He knew Judas had not believed that He was the Son of God; He knew Judas was a filthy rotten sinner; and "still the Savior treated Judas with courtesy" (Robertson). A very important statement ye are not all clean, showing that Judas - instead of being at first as true-hearted a disciple as the rest, and merely falling away afterwards, as many represent it - never experienced that cleansing at all which made the others what they were (David Brown).
Verse 12, "So after He had washed their feet, and had taken His garments, and was set down again, He said unto them, Know ye what I have done to you?"
LGT "When therefore He washed their feet [and] had taken His garments and having reclined again, said to them, Do you know what I have done to you?"
The Lord did not expect an answer to His question; He simply wanted His disciples to reflect upon it, Do you understand the meaning of My act? It was a searching question especially to Simon Peter and Judas (Robertson).
Verse 13, "Ye call Me Master and the Lord: and ye say well; for so I am."
LGT "You address Me the Teacher and the Lord, and well you say, for [so] I am."
Jesus says I am everything you say I am. "Jesus distinctly claims here to be both Teacher and Lord in the full sense, at the very moment when He has rendered this menial, but symbolic, service to them. Here is a hint for those who talk lightly about 'the peril of worshipping Jesus!'" (Robertson).
"Answering His own question, Jesus reminds them of the implication of the titles by which they called Him. 'Teacher' (Gr. didaskalos) is the equivalent of Rabbi, the Hebrew and Aramaic terms by which Jewish disciples regularly addressed their masters (cf. John's disciples in John 3:26), and which in this Gospel Jesus frequently receives from His disciples and others (cf. John 1:39, 50; 3:2; 4:31; 6:25; 9:2; 11:8). 'Lord' (Gr. kyrios) is most probably the equivalent of mar, a title which continued to be given to Jesus after His resurrection by Aramaic-speaking believers as in the invocation Marana tha ('our Lord, come!), and was even taken over into Greek-speaking situation, as the NT (I Cor. 16:22) and the Didache (10:6) bear witness. But if, during His ministry, the title 'Lord' was given to Him as a token of esteem, it was later raised to the highest power as 'the name which is above every name' designating Him as the One whom God had exalted above the universe (cf. Phil. 2:9-11; Acts 2:36)" (The Gospel and Epistles of John - F. F. Bruce).
Verse 14, "If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet."
LGT "Therefore if I your Lord and the Teacher washed your feet, and you are morally obligated to be washing one another's feet."
The Greek word for 'ought' is opheilete' which means 'morally obligated', that is, you are indebted [obligated] to do this. If the Lord who they claim as their Master and Teacher thinks it not beneath His dignity to wash their feet, they should follow His example and do the same. The Lord is not setting a precedent for future rituals of foot-washing, as some sects practice, but is setting a spiritual example for the meaning is very spiritual. I believe the Lord is saying that most important of all is that they have fellowship with Him, but without fellowship with one another, it is impossible to fellowship with Him.
Verse 15, "For I have given you an example, that ye should do as I have done to you."
LGT "For an example I gave you in order that just as I did to you should do."
Jesus is not setting up a ritual that should be followed; He is simply illustrating to His disciples the necessity of fellowship among themselves. "Does Jesus here institute a new church ordinance as some good people today hold? If so, it is curious that there is no record of it in the NT. Jesus has given the disciples an object lesson in humility to rebuke their jealousy, pride, and strife exhibited at this very meal. The lesson of the 'example' applies to all the relations of believers with each other. It is one that is continually needed" (Robertson).
Verse 16, "Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him."
LGT "Verily, verily, I say to you, a servant is not greater than his lord neither [is] one sent greater than the one who sent him."
The Greek word for 'one sent' is apostolos the same word used for an apostle. John does not use the term 'apostle' for the twelve, probably, because they did not become apostles until after Jesus' resurrection, when they were sent into all the world to preach the Gospel. Jesus is making an example for His disciples not to become high-minded and suppose their office is above the ones to whom they were to be sent.
Verse 17, "If ye know these things, happy are ye if ye do them."
LGT "If these things you are knowing, blessed you are if you do them."
Jesus has spent a lot of words to get His disciples to understand the principle of love toward one another, and now He concludes that the one who has gotten the message, and keeps on doing what is taught in Scripture, mainly, love for the brotherhood, that believe will be blessed.
Verse 18, "I speak not of you all: I know whom I have chosen: but that the Scripture may be fulfilled, He that eateth bread with Me hath lifted up his heel against Me."
LGT "Not concerning you all I am speaking: I know whom I have chosen: but in order that the Scripture might be fulfilled, The one who eats My bread lifted up against Me his heel."
"I speak not of you all:"
He here speaks of Judas who is no surprise to Jesus. "Jesus has already hinted at it [Judas betraying Jesus] on the present occasion by saying 'Not all of you are clean' (verse 10 f.); but now He begins to be more explicit" (Bruce). In verse seventeen Jesus had just said that they would be happy and blessed in fellowshipping with one another, but of course He is excluding Judas from all this. Calvin says that Jesus reveals the treachery of Judas here, partly for the sake of Judas, in order to render him the more inexcusable, and partly for the sake of the others, that they may not be overpowered by the ruin of Judas.
"I know whom I have chosen:"
I know whom I have chosen as an apostle from the large group of disciples.
"But that the Scripture might be fulfilled, He that eateth bread with me hath lifted up his heel against Me."
"Christ revealed that one of the twelve would betray Him. Long before this had been stated prophetically in Psalms 41:9, which Christ quoted. While Judas had had the opportunity to receive the benefits that could have come to him through faith in Christ, he had refused these benefits. He had not permitted Christ to minister to him. Christ mentioned Judas in this context to show that just as not all of the twelve had accepted His ministry to them, so not all to whom they ministered would respond to them. Thus He forewarned these men about the rejection they would encounter" (Pentecost).
"It was a gross breach of hospitality to eat bread with any one and then turn against him so" (Robertson).
"Jesus is referring to Judas here. It is not a question of this man losing his spiritual life. It is rather a revelation that he never had a spiritual life! He is not a sheep who has become unclean; he is a pig that has returned to its wallowing again, or a dog that has returned to its vomit. That is the picture of Judas Iscariot. Yet, he was there in the Upper Room and this man got his feet washed. He received the washing by the Word of God, and he rejected it totally" (T. T. B. J. Vernon McGee).
Verse 19, "Now I tell you before it come, that, when it is come to pass, ye may believe that I am He."
LGT "From now on I tell you before it comes to be, in order that you may believe when it come to be that I am [He]."
Jesus says that the reason He is saying these things is that when they see these things happening they will not only believe He is their Master, but also they will believe that He is who He says He is, the great "I Am.' In this last phrase, Jesus is identifying himself with His Heavenly Father. Jesus must be believed as the Son of God, or else He is not believed at all.
"Now I tell you before it come,"
"By this statement He reminds His disciples that, when one of their number becomes a reprobate, this is so far from being a good reason for their being discouraged, that it ought to be a more full confirmation of their faith. For if we did not see before our eyes, in the Church, what has been foretold about her distresses and struggles, a doubt might justly arise in our minds, Where are the prophecies? But when the truth of Scripture agrees with our daily experience [with the experience which is exhibited before our eyes at the present day], then do we perceive more clearly, that God takes care of us, and that we are governed by His providence" (John Calvin's commentary on the Gospel of John).
"When it comes to pass, ye may believe that I am."
Jesus states His purpose that His disciples would be confirmed in their faith that He is who He has been saying He is. The disciples need this assurance, just as we today need the confidence in the Word of God that gives us the assurance of our eternal security in Christ. The disciples needed the Words of Christ then, just as we need it today. O! What assurance we have in God's Word.
Verse 20, "Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth Me; and he that receiveth Me receiveth Him that sent Me."
LGT "Verily, verily I say to you, the one who is receiving whomsoever I will send receives Me, and the one who is receiving Me is receiving the One who sent Me."
Jesus seems to add this bit of encouragement to His disciples for their assurance that when He sends them on this mission to spread the Gospel of the Kingdom, they will be assured that it is His Word they are spreading, and that it is a divine mission, which they will be on.
Jesus Foretells His Betrayal
Verse 21, "When Jesus had thus said, He was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray Me."
LGT "Jesus saying these things was troubled in the spirit and He testified and said, Verily, verily, I say to you that one of you will betray Me."
The fact that Judas would betray Him, grieved our Lord so that he was troubled in His spirit.
"He was troubled in spirit,"
"It was, we believe, during this lengthened exposition and service that the 'trouble in spirit' of which St. John speaks passed over the soul of the God-Man. Almost presumptuous as it seems to inquire into its immediate cause, we can scarcely doubt that it concerned not so much Himself as them. His Soul could not, indeed, but have been troubled, as, with full consciousness of all that would be to Him - infinitely more than merely human suffering - He looked down into the abyss which was about to open at His Feet. But He saw more than even this. He saw Judas about to take the last fatal step, and His soul yearned in pity over him. The very sop, which He would soon hand to Him, although a sign of recognition to John, was a last appeal to all that was human in Judas. And, besides all this, Jesus also saw, how, all unknown to them, the terrible tempest of fierce temptation would that night sweep over them: how it would lay low and almost uproot one of them, and scatter all. It was the beginning the hour of Christ's utmost loneliness, of which the climax was reached in Gethsemane. And in the trouble of His Spirit did He solemnly 'testify' to them of the near Betrayal. We wonder not, that they all became exceeding sorrowful, and each asked, 'Lord, Is it I?'" (The Life and Times of Jesus the Messiah - Alfred Edersheim).
Verse 22, "Then the disciples looked one on another, doubting of whom He spake."
LGT "The disciples looked upon one another doubting of whom He was speaking."
The disciples, who knew that they weren't the ones, were looking around at each other in bewilderment. Now, Judas, he is another story. Calvin says about Judas, "Judas alone is so stupid amidst his malice, that he remains unmoved. Satan had expelled from the heart of Judas all reverence, so that it was harder than a rock to reject every admonition."
"Further intensely interesting particulars are given in the other Gospels. First, 'They were exceeding sorrowful' (Matt. 26:22). Second, 'They began to enquire among themselves which of them it was that should do this thing' (Luke 22:23). Third, 'They began to say unto Him one by one, Is it I? And another, Is it I?' (Mark 14:19). Generous simple hearts! They abhorred the thought, but, instead of putting it on others, each was only anxious to purge himself, and know if he could be the wretch. Their putting it at once to Jesus Himself, as knowing doubtless who was to do it, was the best, as it certainly was the most spontaneous and artless, evidence of their own innocence. Fourth, Jesus - apparently while this questioning was going on - added, 'The Son of Man goeth as it is written of Him: but woe unto that man by whom the Son of Man is betrayed! It had been good for that man if he had not been born' (Matt. 24:24). Fifth, 'Judas,' last of all, 'answered and said, Lord, is it I?" evidently feeling that when all were saying this, if he were to hold his peace [remain silent], that of itself would draw suspicion upon him. To prevent this the question is wrung out of him, but perhaps, amidst the stir and excitement at the table, in a half-suppressed tone - as we are inclined to think the answer also was - 'Thou hast said' (Matt. 26:25), or possibly by little more than a sign; for from verse 28, below, it is evident that till the moment when he went out he was not openly discovered" (David Brown - JFB).
Verse 23, "Now there was leaning on Jesus' bosom one of His disciples, whom Jesus loved."
LGT "One of His disciples was leaning upon the bosom of Jesus whom Jesus loved."
"John defines 'In Jesus' bosom,' the position relatively to the other guests. As the guests reclined upon the left arm, the feet being stretched out behind, the head of each would be near the breast of his companion on the left. Supposing that Jesus, Peter, and John were together, Jesus would occupy the central place, the place of honor, and John, being in front of Him, could readily lean back and speak to Him. Peter would be behind Him" (Vincent). This phrase 'whom Jesus loved' speaks of a special fellowship He had with John, in fact, it was John that Jesus asked to care for His mother, as He hung on the cross. John took Mary home and so she wasn't present to feel sorry for her Son, as many commentators like to teach. When Christ died on the cross for our sins, He paid the price all alone.
Verse 24, "Simon Peter therefore beckoned to him, that he should ask who it should be of whom He spake."
LGT "Therefore Simon Peter nodded to him [John] to ask who it might be of whom He speaks."
Simon Peter 'beckoned' lit. Nodded to John for him to ask Jesus who it was that would betray Him. "The participants reclined on the left side, leaving their right arms and hands free. The beloved disciple [John] therefore appears to have reclined next to Jesus, on the right, so that by leaning back against His bosom he could whisper his question into His ear. Peter evidently was some distance away, so that it was necessary for him to communicate with the beloved disciple by a gesture. So the beloved disciple leaned back to ask Jesus whom He meant" (Bruce).
Verse 25, "He then lying on Jesus' breast saith unto Him, Lord, who is it?"
LGT "He therefore leaning back upon the breast of Jesus saying to Him, Lord, Who is it?"
John leans back and in a whisper asks Jesus, Who is it? "I doubt that the little by-play between John and Peter was noticed by the others. There must have been confusion in the room. Peter was probably farther away from Jesus, and since John was next to Him, Peter signaled to John to ask" (McGee).
Verse 26, "Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when He had dipped the sop, He gave it to Judas Iscariot, the son of Simon."
LGT "Jesus answers, He it is to whom I, having dipped the morsel and will give to him. Therefore He dipped the morsel [and He took it] and gave [it] to Judas [son] of Simon Iscariot."
Jesus shows, as the guest of honor, the kindest courtesy to Judas, offering him to dip his morsel into His dish; in this way He gives Judas every opportunity to change his mind up to the very last. The Lord knew that Judas would not change his mind, but to foreknow something is not the same as causing something to happen. I believe that Jesus spoke in a whisper to John, so that none other in the room could hear.
Verse 27, "And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly."
LGT "And after the morsel then Satan entered into him. Then Jesus saying to him, What you are doing, do quickly."
"After the sop Satan entered into him."
This is the only time the word 'Satan' is used in this Gospel [Robertson]. In verse 26 Jesus gave Judas every opportunity to repent and receive Him, but as all unbelief, as the truth is presented the harder the heart becomes.
"Jesus' action, in singling Judas out for a mark of special favor, may have been intended as a final appeal to him to abandon his treacherous plan and play the part of a true disciple. Up to that moment, the die had not been irrevocably cast. If Judas wavered for a second, it was only to steel himself to carry out his fatal resolution, to become the willing instrument of Satan whereas he might have been the free follower and messenger of his Master. Satan could not have entered into him had he not granted him admission. Had he been willing to say 'No' to the adversary, all of his Master's intercessory power was available to him there and then to strengthen him. But when a disciple's will turns traitor, when the spiritual aid of Christ is refused, that person's condition is desperate indeed" (The Gospel and Epistles of John - F. F. Bruce).
"Then said Jesus unto him, That thou doest, do quickly."
Jesus, knowing that Judas will not change, exhorts him to go and do his deed, and do it quickly. Calvin says that Jesus is saying, 'go to destruction for you have resolved to go to destruction.' "Why linger here? This is not the place for thee; thy presence here is a restraint to us and to thee alike; thy work stands still; thou hast already the wages of iniquity - go work for them" (David Brown). "When Satan works he works quickly, for his time is limited; what God does He does slowly, for He has all eternity to accomplish His purposes: (McGee).
Verse 28, "Now no man at the table knew for what intent He spake this unto him."
LGT "[But] these things no one knew of the ones who were reclining for what He was speaking to him."
The disciples had not yet perceived the treacherous heart of Judas (Robertson).
Verse 29, "For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor."
LGT "For some thought, since Judas had the money bag, that Jesus is saying to him, Buy whatever we have need for the feast, or to the poor in order that he should give something."
"Because Judas had the bag,"
"Notice that our Lord did not beg for support. They had a treasury, and they carried on their business in a businesslike way. It also tells us that the Lord did not feed them miraculously. They had to go and buy food. They were not some 'far out' group. Judas was the treasure. There is always a temptation in the handling of money - which is equally true today. At the Passover season donations were given to the poor; so the disciples thought this may have been what the Lord asked him to do with the money" (McGee).
"Buy those things we have need of against the feast;"
The first speculation on the part of His disciples is that He was sending Judas to but what was needed for the feast. Robertson notes, "The feast of unleavened bread beginning after the Passover meal and lasting eight days. If this was twenty-four hours ahead of the Passover meal, there was no hurry for next day would be ample time. This leaves room for an alternative in their speculation on the point."
"Or, that he should give something to the poor."
It was very unreasonable that he would seek out the poor at this hour.
Verse 30, "He then having received the sop went immediately out: and it was night."
LGT "Therefore having received the morsel he went out immediately. And it was night."
Judas understood what Jesus meant, even though the disciples were ignorant. "And it was night; Darkness falls suddenly in the orient. Out into the terror and the mystery of this dreadful night (symbol of his devilish work) Judas went" (Robertson). "Our records throw so little light on Judas's inward motives that the most contrary theories about them have been confidently propounded. But when the evangelist remarks that 'it was night' when Judas went out, he not only reproduces the vivid reminiscence of an eyewitness but probably implies that the literal darkness into which he disappeared from the upper room was a symbol of the spiritual darkness which enveloped him as he left the others in order to carry out his plan to lead Jesus' enemies to the place where He would be found (John 18:2)" (Bruce).
The New Commandment
Verse 31, "Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in Him."
LGT "Therefore, when he went out, Jesus says, Now the Son of Man is glorified, and God is glorified in Him:"
Now that Judas has departed Jesus says, 'Now is God glorified, and the Son of Man glorified in Him', seeing the traitor has left their midst. "Now, talking unreservedly and confidentially to 'His own people' in the intimacy of the upper room, He shows more fully what is involved in this. The passion of Jesus is as truly a revelation of the glory of God as any of the signs recorded earlier; it is the crowning revelation of His glory. Never has God been so glorified, never has His glory been so fully unfolded, as in the self-offering of Christ.
But in the grace that rescued man
His brightest form of glory shines;
Here on the cross 'tis fairest drawn
In precious blood and crimson lines.
And this is the perspective from which John wishes his readers to view the passion narrative.
"Verse 31 - 14:31 comprise one continuous conversation, introduced by Jesus' announcement (vv. 31 - 35) of His speedy departure - Verse 31. As soon as Judas had gone out, the spirit of Jesus rose, and with a note of triumph He explains the situation to the disciples. Two points He emphasizes: His work is done, and He must leave them" (The Expositors Greek New Testament).
Verse 32, "If God be glorified in Him, God shall also glorify Him in Himself, and shall straightway glorify Him."
LGT "[If God has been glorified in Him,] also God will glorify Him in Himself, and immediately will glorify Him."
The most ancient authorities omit 'If God be glorified in Him.'
"God shall also glorify Him in Himself,"
This verse is all eschatological in that Christ will be glorified after His death burial and resurrection. Robertson writes, 'In Himself is a reflexive pronoun. God is the source of the glory (17:5) and is the glory succeeding the Cross (the glory with the Father in heaven). And straightway (kai euthus). No postponement now. First and quickly the Cross, then the Ascension.' The Greek word for 'glorify' is doxazo meaning to signalize with a manifestation of dignity, excellence, or majesty (AGL). Jesus is magnified by His Father, and in turn, by going to the Cross, He will magnify the name of His Father.
Verse 33, "Little children, yet a little while I am with you. Ye shall seek Me; and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you."
LGT "My dear little children, yet a little while I am with you; You will seek Me, and just as I said to the Jews, because where I go you all are not able to be coming, also to you I say now."
"Little children,"
This phrase is a diminutive Christ is using (teknia) 'My dear little children' for His disciples now that Judas has left (Vincent). This phrase John uses repeatedly in his Epistles, but is only used by Paul in Gal. 4:19 in a tender appeal to his converts' but nowhere else in the NT (Bruce).
"Yet a little while I am with you."
Jesus now begins to prepare His disciples for His soon departure to the Cross.
"Ye shall seek Me; and as I said unto the Jews, Whither I go, ye cannot come:"
The disciples would not be able to follow Jesus, because He was going to the Cross, and on the Cross He would have to suffer alone. McGee says, "He is going to the Cross, and no one can go to the Cross as He did. He suffered alone, and there is a suffering of Christ which you and I cannot fully comprehend."
"When He says, that He repeats to them what He had formerly said to the Jews, this is true as to the words, but there is a wide difference in the meaning; for He declares that they cannot follow Him, in order that they may endure patiently His temporary absence, and - so to speak - bridles them in, that they may remain in their office, till they had finished their warfare on earth; so that He does not perpetually exclude them, as Jews, from the kingdom of God, but only bids them wait patiently, till He bring them, along with Himself, into the heavenly Kingdom" (John Calvin's Commentary on the Gospel of John).
Verse 34, "A new commandment I give unto you, That you love one another; as I have loved you, that ye also love one another."
LGT "A new commandment I am giving to you, that you love one another, just as I have loved you, that you also should love one another."
"A new commandment I give to you, That you love one another;"
Robertson says that Jesus does not hesitate, as the Father, to give commandments. This new command of Christ is the precedent to be set for the coming 'Church Age.' "This new command of loving one another, takes in the whole scope of Christianity, that we should imitate Christ's love for us" (Vincent). In this 'Age of Grace' we are to love God with all our being, and love one another as Christ loves us. If we keep these two commands, our Christian service will take care of its self, for we treat one another as we would treat Christ. That you love one another not all men; that we love all men would be another command.
"As I have loved you."
Calvin says, "He holds out His own example, not because we can reach it, for we are at a vast distance behind Him, but that we may, at least, aim at the same end." He goes on to say "that brotherly love can only exist in those who are guided by the same Spirit."
Verse 35, "By this shall all men know that ye are my disciples, if ye have love one to another."
LGT "In this all will know that My disciples you are, if you are having love among one another."
"If the Christian fellowship is marked by such love ('love among one another'), then it will be recognized as the fellowship of Christ's followers; it will bear the unmistakable stamp of His love. So Tertullian reports the pagans of His day (a century after this Gospel was published) as saying of Christians, 'See how they love one another!' And it was merely superficial love they spoke of, for they went on: 'How ready they are to die for one another!' (cf. John 15:13; 1 John 3:16)" (F. F. Bruce).
Calvin notes, "Love for one self always hinders love for the Brethren."
Peter's Denial Foretold
Verse 36, "Simon Peter said unto Him, Lord. Whither goest Thou? Jesus answered Him, Whither I go, thou canst not follow Me now; but thou shalt follow Me afterwards."
LGT "Simon Peter says to Him, Lord, where are you going? Jesus answered him, Where I go you are not able now to be following Me, but afterwards you will follow Me."
"Lord, whither goest thou?"
Peter was puzzled just as the Pharisees were when Christ told them the same thing (John 7:35; 8:21f.).
"Jesus answered him, Whither I go, thou canst not follow Me now; but thou shalt follow Me afterwards."
"The twelve had accompanied Christ in His previous departures from Jerusalem. Peter could not think of any place where Christ might go that he could not accompany Him. Peter could not understand why it would be necessary for Christ in this departure to go alone. Christ affirmed once again that it was necessary for Him on this occasion to go alone. He said, 'Where I am going, you cannot follow now, but you will follow later'. Peter concluded that Jesus was departing alone because it would be too dangerous for the Eleven to follow Him on this occasion" (Words and Works of Jesus Christ - J. Dwight Pentecost).
"Peter's question and subsequent response are completely in character. Wherever his Master is going He will need company and support; Peter proposes to go with Him and supply whatever attendance and help may be necessary. Peter, naturally, has no conception of what lies immediately ahead for His Master. Nor has he reached the state of heart in which he can take up his cross and follow Him. One day things will be different. 'You cannot follow Me where I am going', said the Lord, 'but you will follow Me later.' A new phase of discipleship would shortly begin, and then, restored and commissioned, Peter would follow his Master, until He crowned his discipleship by following Him in death (cf. John 21:15-19)" (The Gospel and Epistles of John - F. F. Bruce).
Verse 37, "Peter said unto Him, Lord, why cannot I follow Thee now? I will lay down my life for Thy sake."
LGT "Peter says to Him, Lord, Why am I not able to follow you even now [right this minute]? My life on behalf of you I will lay down."
"Lord, why cannot I follow Thee now?"
The use of arti instead of nun for 'now' means 'right this minute' showing the impatience of Peter (Robertson).
"I will lay down my life for Thy sake."
"Wherever his Master is going 'right now', he insists, he is prepared to follow Him. He is utterly devoted to his Master; he will even die for Him if necessary. So he said so sincerely. There, in the upper room, it was not too difficult to believe himself prepared to die for his Master; later, in the uncongenial and intimidating environment of the high priest's palace, his resolution would weaken. That very night, before cockcrow, he would deny his Master three times. (Cockcrow was the third of the fourth Roman night-watches, halfway between midnight and dawn; cf. Mark 13:35)" (Bruce).
Verse 38, "Jesus answered him, Wilt thou lay down thy life for My sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied Me thrice."
LGT "Jesus answering, Your life you will lay down on My behalf? Verily, verily, I say to you, In no way will the cock crow until you deny Me thrice."
"Wilt thou lay down thy life for My sake?"
"Christ did not choose to debate with Peter, but wished that he should grow wise by his own experience, like fools, who never grow wise till they have received a stroke. Peter promises unshaken firmness, and indeed expresses the sincere conviction of his mind; but his confidence is full of rashness, for he does not consider what strength has been given to him. Now since this example belongs to us, let each of us examine his own defects, that he may not be swelled with vain confidence. We cannot indeed make too large promises about the grace of God; but what is here proved is the arrogant presumption of the flesh, for faith rather produces fear and anxiety" (John Calvin's commentary on the Gospel of John).
"Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied Me thrice."
Jesus uses the double negative ou me, which means 'in no way' or 'in no wise' will the cockcrow until you have denied Me, Peter.
"What a lesson there is here for us. Peter was overconfident in himself. We should learn from this that we should have no confidence in the flesh. Paul says 'Â…when I am weak, then am I strong' (2 Cor. 12:10). Do you recognize your weakness or do you think you are strong? Someone asked Dwight L. Moody, 'Do you have grace enough to die for Jesus?' He answered, 'No, He hasn't asked me to do that. But if He asks me to, I know He will give me the grace to do it.' That is the answer. Our own flesh is weak, but God will supply our every need" (T. T. B. J. Vernon McGee).
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