João 13
Bob Utley · Citado em PreceptAustin
João 13
Utley adds "This (IF) is a THIRD CLASS CONDITIONAL SENTENCE. This verse implies that more was happening here than a mere practical object lesson. John 13:6-10 seems to relate to Jesus' work on the cross in forgiving sin (i.e., Titus 3:5)." In John 3:5+ Jesus made an allusion to water “Truly, truly, I say to you, unless (introduces a third class conditional clause) one is born of water and the Spirit he (absolutely) cannot enter into the kingdom of God." Stated another way you can have no "part" or "share" in the King of that kingdom unless you are born of water and the Spirit. Dear reader, are you born again? Paul alludes to the importance of spiritual "washing" in 1 Corinthians 6:11+ declaring that "Such were some of you; but you were washed (past tense = completed action = moment they were born again by grace through faith), but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God." Paul had just explained who would not "inherit the kingdom of God." (1Co 6:10+, cf Mt 25:34), so Paul agrees with Jesus that you must be "washed" in order to share in the Kingdom of God. Dictionary of Biblical Imagery - The ending of all physical and sacramental washings is located in the work of Christ (Jn 1:20; Acts 22:16; Heb 9:6–14; 10:1–22; 1 Jn 1:7, 9). Through His work, believers are “bathed” once and for all (Jn 13:10; 1 Cor 6:11; Heb 10:10) when the regenerating work of the Holy Spirit (Titus 3:5) and the Word of God (1 Pet 1:2–3, 22–23) gives them divine life and forgiveness. THOUGHT - Is the Lord speaking to you right now about some area of obedience—some challenge, some adjustment in your life—but you’re saying, “I’m not going to do it until I can see how it’s going to work out”? Husband, are you saying, “I’m not going to stay with her until I see a change in her attitude”? Wife, are you saying, “I’m not going to submit to him until he proves himself”? Teenager, are you saying, “I’m not going to obey them until they make sense”? That’s backward. Revelation follows obedience. (Jon Courson - see Volume 3) Part (sharel) (3313) meros means a part, share, portion. 1. part Lk 11:36; 15:12; Acts 5:2; Eph 4:16; Rev 16:19. Specialized uses: side Jn 21:6; piece Lk 24:42; party Acts 23:6, 9; line of business Acs 19:27; matter, affair 2Co 3:10; 9:3; place region, district Mt 2:22; 15:21; Acts 2:10; 19:1.—With prepositions: ana. meros - one after the other 1Co14:27.—apo meros - in part Ro 11:25; 15:15; 2Co 1:14; 2:5; for a while Ro 15:24.—ek meros - individually 1Co 12:27; in part 1Co 13:9f, 12.—en merei = in the matter of, with regard to Col 2:16.—kata meros = in detail Heb 9:5.—mero ti - as adverbial acc. in part, partly 1Cor 11:18.—2. share Rev 20:6; 22:19. Place Mt 24:51 ; Lk 12:46; Jn 13:8; Rev 21:8. Meros - 40v - Matt. 2:22; Matt. 15:21; Matt. 16:13; Matt. 24:51; Mk. 8:10; Lk. 11:36; Lk. 12:46; Lk. 15:12; Lk. 24:42; Jn. 13:8; Jn. 19:23; Jn. 21:6; Acts 2:10; Acts 5:2; Acts 19:1; Acts 19:27; Acts 20:2; Acts 23:6; Acts 23:9; Rom. 11:25; Rom. 15:15; Rom. 15:24; 1 Co. 11:18; 1 Co. 12:27; 1 Co. 13:9; 1 Co. 13:10; 1 Co. 13:12; 1 Co. 14:27; 2 Co. 1:14; 2 Co. 2:5; 2 Co. 3:10; 2 Co. 9:3; Eph. 4:9; Eph. 4:16; Col. 2:16; Heb. 9:5; Rev. 16:19; Rev. 20:6; Rev. 21:8; Rev. 22:19 Dictionary of Biblical Imagery (see page 3110) on WASH, WASHING - “Cleanliness is, indeed, next unto godliness.” Although the idea is likely of earlier Hebrew origin, John Wesley’s well-known comment about appropriate dress combines two of the central ideas in the biblical usage of wash or washing. He realized that physical cleanness is in some fashion related to what God is like and that there is a spiritual dimension connected to personal hygiene. The first use of the term in Scripture, though not the majority usage (Gen 18:4), has to do with physical cleansing. This is the basis for understanding the large number of references to sacramental washing. Both hygienic and sacramental uses have physical and symbolic meanings. Hygienic/Refreshment Washings. Although there may have been some sacramental implications in Pharaoh’s daughter’s bathing in the Nile, her providentially timed physical bath certainly included bodily cleansing and refreshment (Ex 2:5). Bathsheba’s ill-fated bath (2Sa 11:2), the ending of David’s prayerful fast for his ill child (2Sa 12:20), Ruth’s preparation to meet Boaz (Ruth 3:3), Laban’s treatment of Abraham’s servants (Gen 24:32) and the beloved’s disturbed dream (Song 5:3) are also illustrative of physical cleansing and refreshment. Abraham’s offer of washing for his divine visitors shows that the physical dimension also had the symbolic meaning of hospitality (Ge 18:4). Jesus refers to both of these usages in his affirmation of the faith of the woman who washed (literally, wet) his feet with her tears of gratitude (Lk 7:36–50), in contrast to his host (Lk 7:44). In his modeling of servanthood on the eve of his death (Jn 13:1–15), he himself washed the feet of his disciples. Thus he elevated the humble physical gesture to express his own servant heart, which would lead him to the cross (Phil 2:7–8) and which he desired to replicate in his followers (Jn 13:15). Later, Paul uses the physical image “washed the feet of the saints” in the symbolic sense of humble servanthood (1 Tim 5:10) to describe the service of a destitute widow as one of the qualifications for material support from a congregation. Sacramental Washings. The sacramental meaning of washing goes far beyond the removal of physical uncleanness. It develops most clearly with the establishment of the Mosaic covenant, which included more than mere verbal acceptance (Ex 19:8) to encompass the terrifying meeting of the people with the holy God (Ex 3:5; 19:9, 11). Preparation for this potentially fatal encounter involved washing one’s clothes (Ex 19:10, 12–13), obviously not for hygienic purposes but as a symbolic reminder of the vast separation between people and God. The whole nation was the “treasured possession” (Ex 19:5NIV) of the infinitely holy God. The varied phenomena (Ex 19:16–25) involved in the communicative work of God and the threefold prohibition (Ex 19:12, 21, 24) accentuated that separation, the difference not only between the Creator and the created but also between the holy and unholy. But of equal importance is the revelation that this God was the covenant-making God of grace and was accessible to them (the priestly kingdom) and to the whole world through them (Ex 19:5–6). This was later restricted to Aaron and his family (Num 3:1–4, 10), who were assisted by the remaining Levitical families (Num 3:5–13). Israel was to be a “holy nation” (Ex 19:6) separated from other nations because they were especially separated through covenant relationship (Ex 20:2) and holy living (Ex 20:4–17; Lev 19). Washing their clothes and sexual abstinence (Ex 19:15) indicated the inner and external holiness God required of them to serve him. As the revelation from God became more complete, ceremonial washings included parts of sacrificial animals (Ex 29:17; Lev 1:9, 13), blood-spattered priestly garments (Lev 6:27), the hands and feet of the priests (Ex 30:1–21)(ED: What was the significance of the bronze laver? | GotQuestions.org), those who made contact with death (Lev 11:25, 39–40), and situations involving leprosy (Lev 13:53–59; 14:8, 9, 47) and male and female bodily discharges (Lev 15). Although some of these washings were especially hygienic, the deeper significance had to do with ritual purity and inner purity. (ED: What does it mean to be ceremonially unclean?) Physical washing became associated with the need for cleansing of the sinful soul (Job 9:28–31; Ps 51:2, 7; Jer 2:22; 4:14; Is 1:16; 4:3–4). One of the great tragedies of the covenant people was that the external symbol of washing became the actual substance or reality in their eyes. Sacramental cleansing was assumed effective as long as they followed the ritual precisely as prescribed. Jesus confronted this on numerous occasions (Mt 15:2; Lk 11:38). Pilate tried to assuage his conscience by practicing the empty ritual (Mt 27:24; see also Ps 26:6). Yet Peter’s image of an externally washed sow demonstrates that the internal washing that brings about a changed heart is more costly and rare (2 Pet 2:22). The Washing of Christ’s Work. The ending of all physical and sacramental washings is located in the work of Christ (Jn 1:20; Acts 22:16; Heb 9:6–14; 10:1–22; 1 Jn 1:7, 9). Through his work, believers are “bathed” once and for all (Jn 13:10; 1 Cor 6:11; Heb 10:10) when the regenerating work of the Holy Spirit (Titus 3:5) and the Word of God (1 Pet 1:2–3, 22–23) gives them divine life and forgiveness. The work of the Spirit and the Word of God also includes renewing life in the process of developing increasing levels of holiness (Ro 12:1–2; 2Co 3:18; Eph 5:26; Tit 3:5–9). The initial washing or bathing at the time of new birth is followed by daily “root washings” (see Jn 13:8–10). As priests in the Mosaic covenant had to be bathed to procure forgiveness and continued fellowship and ministry (Ps 132:9; Heb 7:27–28), so must the believer—priest of the new covenant (1Pe 2:9–11). The Spirit indicates points of uncleanness that need to be cleansed (2Co 7:10) to permit uninterrupted fellowship with the Savior and continued ministry and growth (1 Jn 1:7–9). The final statements on the sacramental and symbolic uses of washing are recorded by John in Revelation 7:14 and Rev 22:14. Blood, a highly stain-producing substance, is used to wash the robes of tribulation saints and make them white. This blood is not that of sacrificial animals, which was washed out of priestly garments (Lev 6:27), but of the ultimate Lamb of God (1Pe 1:19), who frees us from our sins (Rev 1:5). “Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city” (Rev 22:14 NIV). (Dictionary of Biblical Imagery see page 3110) QUESTION - What does it mean that our sins are washed away? ANSWER - When the Bible speaks of our sins being washed away, it means we are forgiven. Our sins, which had defiled us, are gone. By the grace of God through Christ, we are no longer spiritually corrupt; we stand justified before God. The concept of having our sins washed away is first introduced in the Old Testament. When God gave instructions for consecrating the Levites, He said, “Thus you shall do to them to cleanse them: sprinkle the water of purification upon them, and let them go with a razor over all their body, and wash their clothes and cleanse themselves” (Numbers 8:7). Isaiah 1:16 commands the rebellious people to “wash yourselves; make yourselves clean; remove the evil of your deeds from before my eyes; cease to do evil.” God often used physical illustrations to help us understand spiritual truths. We understand that washing with water makes us physically clean, so the Bible takes that concept and applies it to our spiritual state. Throughout the Old Testament, God commanded people to purify themselves by following rigorous instructions about sacrifices, ritualistic bathing, and types of clothing to wear (Exodus 30:20; Numbers 19:21; Joel 1:13). From ancient times, God’s people understood that sin makes us dirty, and dirty people are unworthy to enter into the presence of the Lord. Many of the laws in the Old Testament were given for the purpose of contrasting God’s holiness with man’s unholiness. David wrote of his need to have his sins washed away. After his sin with Bathsheba was exposed by Nathan the prophet (2 Samuel 11), David repented with great sorrow. In his prayer of repentance, he says, “Purify me with hyssop, and I shall be clean; Wash me, and I shall be whiter than snow” (Psalm 51:7). Jesus refers to Nicodemus’s need to have his sins washed away: “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit” (John 3:5). Human beings have always needed some way to have our sins washed away. The New Testament continues the theme of washing sins away. Ananias told Paul to “be baptized and wash away your sins, calling on his name” (Acts 22:16). God had demonstrated through the Law that we cannot purify ourselves; only He can. So when Ananias instructed Paul to be baptized to wash away his sins, Paul understood that, despite his exalted status as a Pharisee, he was as sin-covered as the lowest tax collector (1 Timothy 1:15–16). The Bible makes it clear that every human being is born into this world as a sinner (Romans 3:23). That sin makes us ceremonially unclean and unfit to enter into the presence of God. The blood of Christ is what washes our sins away (1 John 1:7; 1 Peter 1:19). Hebrews 9 contrasts the old methods of cleansing with the new covenant that came through Jesus Christ. Jesus came to earth to establish a new way of being made right with God. Hebrews 9:13–14 says, “The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!” When we, through faith, apply the blood of Jesus to our unclean souls, God pronounces us clean (Titus 2:14; 3:5). He washes our sins away, as it were; He places our sin debt upon His own Son and declares us righteous in His sight (Colossians 2:14; 2 Corinthians 5:21). God chooses to forget our sin and remove it far from Him (Psalm 103:12). We are still sinners in practice, but righteous in position. An adopted child becomes a son the moment the judge declares him so, even though he may not know the parents well, understand their house rules, or be deserving of their love in any way. Over time, he grows to know and love them, assimilating into their family life, and becoming in practice what he was already declared to be in position. So it is with us. Our sins are washed away the moment we place our faith and trust in the saving work of Jesus on our behalf (Acts 2:21). Over time, we grow to know and love our Father, assimilate into our Christian family, and become in practice what we have already been declared to be in position (2 Peter 3:18; 1 John 3:3). The joy of the Christian life is that, even though we are not perfect, we can live every moment with the confidence that our sins are washed away by the blood of Jesus and we have been pronounced “clean” by the final Judge (see Genesis 18:25 and Romans 8:33). GotQuestions.org Related Resources: What does it mean to be “whiter than snow” (Psalm 51:7)? | GotQuestions.org What does it mean to be ceremonially unclean? | GotQuestions.org C H
João 13
Utley summarizes John's different nuances of the word world - John uses the term world (kosmos) in several different senses. (1) this planet (cf. John 1:10; 11:9; 16:21; 17:5,11,24; 21:25) (2) human kind (cf. John 3:16; 7:4; 11:27; 12:19; 14:22; 18:20,37) (3) rebellious mankind (cf. John 1:10,29; 3:16-21; 4:42; 6:33; 7:7; 9:39; 12:31; 15:18; 17:25) He loved (agapao) them to the end (telos) - He would proceed to show His love for them by assuming the role of a servant and performing the menial task of washing their feet. Jesus is showing us that love is not just a feeling, but is an action verb! And what motivated Him? Love! THOUGHT - We say we love someone. Do we demonstrate that declaration by our actions. Talk is cheap, as they say (not to diminish our verbal declarations of love for others -- this we should continually do), but our actions demonstrate the sincerity and reality of our love for others. How are you (am I) doing with this little thing called "love?" And if you need a refresher course, read Paul's descriptive definition of agape love in 1Co 13:4-7+ where are the verbs are in the present tense (e.g., "love is continually patient"! Don't try to do this by relying on your own strength, but depend on the Spirit to bear the fruit of love in and through you. [cf Php 2:12+ = your responsibility to demonstrate love; Php 2:13NLT+ = God's provision giving us the desire and the power to follow though] To the end (telos) ("He now showed them the full extent of his love" = NIV) refers to a goal achieved, a result attained, a realization, an end-goal, a purpose fulfilled and in context a major part of this goal achieved would be His substitutionary death in their place on the Cross. He loved them to the utmost (which reminds me of when He saved each of us from the guttermost "to the uttermost" - Heb 7:25KJV+) I think of it as "Limitless Love!" No limit on time. No limit on degree. Hallelujah! Amen! THOUGHT- Play and praise Him as you sing the following hymn - Loved with everlasting love, which is also entitled "I Am His, and He Is Mine." You could also read Paul's precious promise in Romans 8:35-39 before you listen to the hymn - just a thought. Loved with everlasting love, Led by grace that love to know; Gracious Spirit from above, Thou hast taught me it is so! O, this full and perfect peace! O, this transport all divine! In a love which cannot cease, I am His, and He is mine. Heaven above is softer blue, Earth around is sweeter green; Something lives in every hue Christless eyes have never seen: Birds with gladder songs o’erflow, Flow’rs with deeper beauties shine, Since I know, as now I know, I am His, and He is mine. Things that once were wild alarms Cannot now disturb my rest; Closed in everlasting arms, Pillowed on the loving breast. Oh, to lie forever here, Doubt and care and self resign, While He whispers in my ear, I am His, and He is mine. His forever, only His: Who the Lord and me shall part? Ah, with what a rest of bliss Christ can fill the loving heart. Heaven and earth may fade and flee, Firstborn light in gloom decline; But, while God and I shall be, I am His, and He is mine. It is no accident that telos is the root word for the verb teleo (carry out to completion), which Jesus used in John 19:30+ when He declared "Tetelestai" or "IT IS FINISHED" or "IT IS ENDED." Paul has a parallel passage in Ro 5:8+ declaring "God demonstrates His own love (agape) toward us, in that while we were yet sinners, Christ died for us." And in the immediate context we see that Jesus demonstrated the selfless, sacrificial character of His love as He washed the disciples feet and then patiently endured a betrayer in His midst, even demonstrating love to him! THOUGHT - Have you ever thought of yourself dear beloved (cf agapao) disciple of Jesus, that you are His personal possession, not your own? That's a proper perspective according to the Bible and one worth frequently contemplating. Let's be honest, the world is attractive (and I'm not even talking about the evil aspects, but the more "neutral" aspects) and we all have a tendency to forget we are his and fall into the lie that we are our own possession and thus we can exert control over our lives according to our desires. We need to continually take every one of those worldly, fleshly thoughts captive to the obedience of Christ our Master, the Lover of our souls (see 2Co 5:15+). John Phillips on to the end - He loved them to the end (eis telos), to the furthest extent, to the uttermost, not in terms of time but in terms of readiness to save them and serve them. (BORROW Exploring the Gospels. John) Brian Bell - Loved them to the end - to the uttermost, eternally. Or, He loved them to the end of His life & to the end of love. A T Robertson on He loved them to the end - John pictures here the outgoing of Christ's very heart's love (John 13-17) towards these men whom He had chosen and whom he loved "unto the end" (eis telos) as in Matthew 10:22; Luke 18:15, but here as in 1Th 2:16 rather "to the uttermost." The culmination of the crisis ("his hour") naturally drew out the fulness of Christ's love for them as is shown in these great chapters (John 13-17). William Hendriksen on He loved them to the end - In all that follows—that is, in the feet-washing, farewell address, high priestly prayer, crucifixion, etc.—that love-motive is operating. (BORROW Exposition of the Gospel according to John PAGE 220) Believer's Study Bible - The word "depart" describes Jesus' death in terms of a journey, and in a Passover context may indicate that His death was a second and ultimate Exodus, with deliverance from spiritual bondage. His death is not the termination of a life, but an act providing freedom from sin's captivity. The washing of the disciples' feet could well emphasize cleansing in relation to redemption. NET Note on to the end (telos) - Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30+, τετέλεσται (tetelestai, “It is ended”). The full extent of Jesus' love for his disciples is not merely seen in his humble service to them in washing their feet (the most common interpretation of the passage). The full extent of his love for them is demonstrated in his sacrificial death for them on the cross. The footwashing episode which follows then becomes a prophetic act, or acting out beforehand, of his upcoming death on their behalf. The message for the disciples was that they were to love one another not just in humble, self-effacing service, but were to be willing to die for one another. At least one of them got this message eventually, though none understood it at the time (see 1 John 3:16+). A friend is one who loves—and does not cease to love. Christ having loved His people—loves them unto the end. -- J R Miller Gotquestions.org (see full note below) on loved them to the end - In the original Greek, the phrase translated as “to the end” means “to the full extent; to the limit; to the uttermost.” Jesus would demonstrate the full extent of His love, not just through the lowly service of washing the disciples’ feet but also through His patience with Judas and His forgiveness of His disciples’ betrayal and abandonment after His arrest. Christ’s manifestations of love would ultimately reach the uttermost limits through His suffering death by crucifixion.
João 13
Utley - Peter's question was a rhetorical way of refusing Jesus' gesture. Peter often thought he knew what Jesus should and should not do (cf. Matt. 16:22). Peter's designation of Jesus as Lord (kurios/kyrios) reminds me of the time when the Spirit opened his eyes to recognize Jesus. After a large catch of fish Luke records "when Simon Peter saw that, he fell down at Jesus’ feet, saying, “Go away from me Lord (kurios/kyrios), for I am a sinful man! amazement had seized him and all his companions because of the catch of fish which they had taken." (Lk 5:8+). THOUGHT - Have you recognized Jesus as Lord of all? Is He the Lord of your life? Are you His possession (see kurios/kyrios below)? Remember, we do not "make" Jesus Lord of our lives! He is Lord of our lives if He is our Savior!
João 13
Utley points out that "The Apostles, who lived with Jesus, did not always understand His actions and teachings (cf. John 2:22; 10:6; 12:16; 14:26; 16:18)." J R Miller - "What I am doing—you do not understand now; but afterward you will understand" Believe this. Believe that the clouds will lift and that a whole heavenful of sunshine and blue sky will appear! Believe that beyond today's sorrow and out of it—will come comfort and joy. Believe that today's stress and strain, pinching and anxiety, will pass away—and that you will have rest, plenty and gladness. Believe that your present burdens will become 'wings' to lift you upward into the blessings of eternal life! Believe that the buds under the snow will be glorious roses in a little while! (See full devotional) Miller adds - At this time Peter did not know why the Messiah he really needed, was a Messiah with basin and towel. He was thinking of a Messiah with throne and crown and scepter and earthly pomp! He did not understand it, until after the blood of Calvary had been shed. Christ referred to these days by "afterwards." This saying of Christ, however, may be used in a much wider sense. There are a great many things that He does, which at the time we cannot understand; yet in due time, all of them will become clear. As they appear to us, while we are passing through them, they are unfinished acts; when the work is completed, it will appear beautiful. This is especially true of many mysterious providences in our lives. One time Jacob thought and said, "All these things are against me!" But he lived to see that the very things which he thought were against him, were really all working together for his good. So it is always, in the providences of God with His own people. "We know that all things work together for good, to those who love God." The back side of a tapestry appears to be a mystery of tangle and confusion, but there is a beautiful picture on the other side. Just so, we are looking at our lives, largely on the back side. We cannot see the Master's plan, until 'afterwards'. (Afterwards You Will Understand LISTEN to audio!) J R Miller - Peter could not understand why Jesus should so condescend as to wash his feet. It perplexed and puzzled him, and he shrank from submitting to it. Jesus said, "You do not know now what I am doing — but later you will understand." And so it proved. There came days afterwards when he understood it all, when he knew why his Master had done it — and when he truly saw beauty, wisdom, love, richest instruction, and divine necessity in it. And the same principle applies all through our life. There are many things in the providence of God which at the time appear dark and obscure — but which the future makes clear and plain. The Lord lays us aside in the midst of our usefulness, He desolates our homes, He breaks our harp-strings, He pours bitterness into our cups of sweetness. Our lives are full of strange, perplexing things — and we do not know what they mean. Our dim eyes cannot read the dark pages. Our dull ears cannot hear the voice of love which speaks out to us from every adverse circumstance. Our heavy hearts cannot perceive the love which throbs with full pulse in every darksome event. But there will come a day when every dark page in our life's history shall be explained — when all the tangle and confusion shall be unraveled, and the web shall lie before us woven through unto the end, warp and woof, with threads of gold and silver. This word of Christ is the key to all the dark and strange providences in the life of every believer: "You do not know now what I am doing — but later you will understand." (See full article Our dim eyes cannot read the dark pages!) Skip Heitzig has an interesting interpretation of Jesus washing their feet and sees it as a parable - Jesus answered and said to Peter, "what I am doing you do not understand now, but you will know after this." What Jesus did that night was more than just an example of humility. It was a parable, not just an example. And the parable is that what he did on that night is what he did in greater fashion at the cross. He rose from supper. Now that's an act of your will. Nobody forces you to do that. You decide in your head, in your heart, I'm going to stand up, and I'm going to do something. Jesus coming to this Earth, it's not like the Father, Son, and Holy Spirit drew straws, and whoever got the short one had to do the job. This is something Jesus voluntarily came to do. He rose up in Heaven. He rose to the occasion, you might say. Notice the language as it goes on. "He laid aside his garments." What does Philippians 2, tell us that he did? He emptied himself (Php 2:7). He laid aside His garments of glory, His prerogatives of deity. He laid aside the heavenly garments, so to speak, and took on garment of flesh. He was clothed in skin. And here Jesus wraps that towel around Him as a servant would. He poured water, Jn 13:5, into a basin. In a greater way, He will pour out His blood in a few hours (Jn 19:34), not to wash feet, but to wash souls (cf Titus 3:5). "He began to wash His disciples feet-- and I like this-- wipe them with the towel with which He was girded." In other words, Jesus finished the job. It would be one thing to pour water on the feet and then just sort of leave their feet dripping wet, and not finish the task. But if you got wet feet, you want them dried. So what I love is that Jesus, not only washed them, but He dried them. He finished the job. I have come to do the will of the Father. And, He said, to complete it, to do all the work that is necessary (cf Jn 4:34 with Jn 17:4). Bob Utley adds "There seem to be two distinct purposes in Jesus' act of footwashing. (1) John 13:6-11 foreshadow His work on our behalf on the cross (ED: AS ALLUDED TO BY HEITZIG) AND (2) John 13:12-20 are an object lesson concerning humility (in light of Luke 22:24). C H
João 13
Utley - Jesus is speaking metaphorically of redemption. Peter has been washed (saved, cf. John 15:3; Titus 3:5), but needs to continue to repent (cf. 1 John 1:9) to maintain intimate fellowship. The symbolism is clear for just as in daily life a man who has bathed in the morning only needs to wash his dirty feet at night, so in the case of the one who is born again (regenerated) once for all time cleansed from the penalty of sin need and yet who becomes "dirty" as he sins in his walk through life, he needs only to confess his sins for God "is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness." (1 John 1:9+). Henry
João 13
Utley - He is the One who speaks with authority. He reveals the Father and expects obedience and allegiance! What He does they must mimic (John 13:15; 1 John 3:16). LORD (Adon and Kurios) Washed (nipto) your feet (pous), you also ought (opheilo) to wash (nipto) one another's (allelon) feet (pous) - Ought is in the present tense indicating that this subservient attitude/action would not be "one and done," but calls for a lifestyle attitude/action. Disciples are learners, those who follow the Master, so as disciples they (WE) had a moral obligation to do to each other as Jesus had done to them. One practical result of so doing would be that none of them would (or should) assume they were superior to any of the other disciples. They were all on equal footing (pun intended), kneeling to wash the feet of the other disciples! This act of course is a good way to control pride in these prideful men. THOUGHT - As His disciple are your ready and willing to perform even the most menial, the lowliest forms of service for your brethren? One is reminded of John's words in 1 John 3:16+ that "We know love by this, that He laid down His life for us; and we ought (opheilo in the present tense) to lay down our lives for the brethren." (cf. Jn 15:12-13) Washing another's feet (attitude or action) is an example of laying down our lives for the brethren. Utley - The "example" that Jesus gave them was not just humility, but sacrificial service (cf. John 15:12-13). 1 John 3:16 states it well! Jesus loves to the end (cf. John 13:1), they must love to the uttermost also (i.e., a life of self-sacrifice, an obvious reversal of the Fall). C H
João 13
Utley - This is an introductory phrase to communicate truth statements. John 13:16, nor is one who is sent greater than the one who sent him if they persecuted Me, they will also persecute you if they kept My word, they will keep yours also Luke 6:40 (similar), but everyone, after he has been fully trained, will be like his teacher (cf. Matt. 10:24) Luke 22:27 (similar), but I am among you as one who serves It is possible that Jesus made this declaration about greatness because of the dispute in Luke 22:27+ "as to which one of them was regarded to be greatest."
João 13
Utley - If we know, we should do (cf. Matt. 7:24-27; Luke 6:46-49; Rom. 2:13; James 1:22-25; 4:11)! Knowledge is not the goal, but Christlike living. This reflects the Hebrew VERB SHEMA, "hear so as to do" (cf. Deut. 6:4). In Luke 11:28+ Jesus repeats this important principle declaring "blessed (makarios) are those who hear the word of God and observe (phulasso in present tense) it.” THOUGHT- What are you doing with the truths you are learning in Bible study? Are you obeying (doing) what you learn, not legalistically of course, but in continual reliance on the enabling power of the Holy Spirit? We all do well to remember that the one who knows and does not do is what the Bible calls a hypocrite, for they are not practicing what they are preaching (so to speak). Their lips and life are spiritually out of synch! Such a person becomes like the Dead Sea which receives fresh water from the Jordan River (cf "the Word of God") but has no outflow. There is little life in the Dead Sea. Perhaps if you are not experiencing the abundant life Jesus desires for you (Jn 10:10b+), you have failed to act on the truth you have already received and that truth has become stagnant (so to speak) rather than life giving (Read Dt 32:47+, cf Php 2:16+, 1Jn 1:1+, Jn 1:1+). A sermon is never rightly heard— until it is practiced. -- Thomas Watson You are (present tense - continually) blessed (makarios) - The simple thought is that you will be fully satisfied no matter the circumstances. In other words one can be "makarios" even in miserable circumstances, because the blessing is not natural but supernatural. This divine blessing does not depend on whether one's circumstances are good or bad. Stated another way, makarios describes one who is in the world yet independent of the world, for their satisfaction comes from God the Spirit and not from favorable circumstances (as in the word "happy" which depends on what "happens") D A Carson adds that "There is a form of religious piety that utters a hearty ‘Amen!’ to the most stringent demands of discipleship, but which rarely does anything about them. Jesus has already condemned those who hear his words but who fail to keep them (Jn 12:47,48+; cf. Jn 8:31+)." (BORROW The Gospel according to John PAGE 468) J C
João 13
Utley - In the Near East to show the bottom of one's foot to another was a sign of contempt. Brian Bell on lifted his heel - The metaphor is of one administering a kick. Or tripping with the heel like a wrestler. Or a horse raising its hoof & kicking. On the ground & vulnerable, your own confidant, who should use his knee to protect you, instead chooses to lift his own foot/heal against you with a blow. David & Ahithophel (1 Sam 15-17; Ahithophel David’s rt hand man till Absalom took over; Ahithophel became a traitor; David sends Hushai to give counsel against Ahithophel's ; Ahithophelcommits suicide) See Gen.3:15 "He (JESUS) shall bruise you on the head, And you (SATAN) shall bruise him on the heel.” We’ve all been backstabbed, betrayed, double crossed. No treachery is worse than betrayal by a family member or friend. Julius Caesar knew such treachery. Among the conspirators who assassinated the Roman leader on the Ides of March 44bc was Marcus Junius Brutus. Caesar not only trusted Brutus, he had favored him as a son. According to Roman historians, Caesar first resisted the onslaught of the assassins. But when he saw Brutus among them with his dagger drawn, Caesar ceased to struggle and, pulling the top part of his robe over his face, asked the famous question, “Et tu Brute” (You too, Brutus?) [Latin phrase used as an epitome of betrayal] He who eats My bread means to be the guest of someone (BDAG) and signifies close, intimate fellowship. In the ancient culture when a person ate bread at a superior’s table, it was a sign of a pledge of one’s loyalty (cf Mephibosheth in 2Sa 9:7–13+) and thus to betray a superior with whom one had eaten was a flagrant breach of hospitality. Judas of course did far more that commit a breach of hospitality! There is a bit of a play on words, for while Jesus washed Judas' dirty feet, Judas' dirty heel was lifted up against the spotless Jesus! Is not this statement in a sense Jesus giving Judas another chance to ponder what he was about to do?
João 13
Utley - Jesus, and His disciples, believed in the veracity of Scripture! When it spoke it was to be trusted (cf. Matt. 5:17-19). Several times John makes the comment "that the Scriptures may be fulfilled" (cf. John 12:14; 13:18; 15:25; 17:12; 19:24,36). Often the OT text is not fully understood until an event in the life of Christ (i.e., typology, i.e., Hosea 11:1) or the NT event is a multiple fulfillment (i.e., Isa. 7:14 or Dan. 9:27; 11:31; 12:11). Spurgeon's Commentary on Psalm 41:9 - Yea. Here is the climax of the sufferer's woe, and he places before it the emphatic affirmation, as if he thought that such villainy would scarcely be believed. Mine own familiar friend. "The man of my peace, "so runs the original, with whom I had no differences, with whom I was in league, who had aforetime ministered to my peace and comfort. This was Ahithophel to David (ED: Rabbinic interpretation took Ps. 41:9 to refer to Ahithophel’s conspiracy with Absalom against David.), and Iscariot with our Lord. Judas was an apostle, admitted to the privacy of the Great Teacher, hearing his secret thoughts, and, as it were, allowed to read his very heart. "Et tu Brute?" said the expiring Caesar. The kiss of the traitor wounded our Lord's heart as much as the nail wounded his hand. In whom I trusted. Judas was the treasurer of the apostolic college. Where we place great confidence an unkind act is the more severely felt. Which did eat of my bread. Not only as a guest but as a dependant, a pensioner at my board. Judas dipped in the same dish with his Lord, and hence the more accursed was his treachery in his selling his Master for a slave's price. Hath lifted up his heel against me. Not merely turned his back on me, but left me with a heavy kick such as a vicious horse might give. Hard is it to be spurned in our need by those who formerly fed at our table. It is noteworthy that the Redeemer applied only the last words of this verse to Judas, perhaps because, knowing his duplicity, he had never made a familiar friend of him in the fullest sense, and had not placed implicit trust in him. Infernal malice so planned it that every circumstance in Jesus' death should add wormwood to it; and the betrayal was one of the bitterest drops of gall. We are indeed, wretched when our quondam friend becomes our relentless foe, when confidence is betrayed, when all the rites of hospitality are perverted, and ingratitude is the only return for kindness; yet in so deplorable a case we may cast ourselves upon the faithfulness of God, who, having, delivered our Covenant Head, is in verity engaged to be the very present help of all for whom that covenant was made. Chosen (1586) eklego/eklegomai from ek = out, out of, out from + légo = select, choose) (see also word study on related word eklektos) means literally to select out, single out or choose out of. The idea in eklego speaks of the sizable number from which the selection is made. It implies the taking of a smaller number out of a larger. For example, in secular use, Virgil's Eclogues (from eklego) are short, selected excerpts taken from a larger collection of poems. A H Strong explained it this way - Election and sovereignty are only sources of good. Election is not a decree to destroy, it is a decree to save. When we elect a president, we do not need to hold a second election to determine that the remaining millions shall be non-presidents. Mal Couch on chose - there is no indication of any dislike towards those not chosen. It is not a rejection with disdain. The choice of Levi for the priesthood does not imply anything negative about the other tribes (ED: E.g. SEE Dt 18:5+ where same verb eklegomai is used and in same tense, voice, and mood as in Eph 1:4 with God as the subject in both uses!) (Galatians & Ephesians) Eklego means to choose out for oneself, but not implying rejection of those not chosen. QUESTION - Why did Jesus choose Judas? ANSWER - Jesus chose Judas Iscariot as one of the twelve disciples. Judas was “a devil” (John 6:70–71), “a thief” (John 12:6), an unbeliever (John 6:64), and spiritually unclean (John 13:10), yet he held a respected position within the group (John 13:29). Since Jesus “knew what was in each person” (John 2:25), it may seem puzzling that He would select Judas, the one who would later betray Him. Jesus chose Judas as a disciple because, ultimately, Judas fit into the plan of God. Jesus had come to earth to die for the redemption of sinners. That death, “the just for the unjust” (1 Peter 3:18NKJV), was not an accident but was God’s intended purpose. When John the Baptist saw Jesus coming for baptism, he spoke of Jesus as a sacrifice: “Behold, the Lamb of God, who takes away the sin of the world!” (John 1:29ESV). Jesus was not fooled by Judas. He knew exactly what Judas was like and what he was going to do: “Jesus had known from the beginning which of them did not believe and who would betray him” (John 6:64). In Judas, we have a clear example of how a person can be religious, hear the Word of God taught, witness genuine miracles, and for all appearances seem to be saved, and yet not be born again. One of the reasons Jesus chose Judas was that prophecy had to be fulfilled. Speaking of His imminent betrayal, Jesus says, “The Son of Man will go just as it is written about him” (Matthew 26:24; cf. John 13:18). After Christ’s resurrection, Peter also points to fulfilled prophecy in relation to Judas: “Scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David concerning Judas, who became a guide to those who arrested Jesus” (Acts 1:16ESV). He also links Judas’s actions to Psalms 69:25 and 109:8 (Acts 1:20). Another reason that Jesus chose Judas was that God’s sovereign plan had to be accomplished. In Acts 2:23 Peter states in his sermon to the people of Jerusalem that “this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men” (Acts 2:23ESV). Not only was the betrayal of Jesus foreknown by God, but it was part of His “definite plan.” So, Jesus chose Judas to fulfill prophecy and because the plan of God required someone to betray the innocent Son of Man. However, none of this means that Judas and others who condemned and crucified Jesus were without fault. Judas Iscariot bore the responsibility for what he chose to do. Jesus said, “The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born” (Mark 14:21). Peter also speaks about the sovereign plan of God and the guilt of those who act in sinful ways. In Acts 3:17 Peter says, “And now, brothers, I know that you acted in ignorance, as did also your rulers. But what God foretold by the mouth of the prophets, that his Christ would suffer, he thus fulfilled. Repent therefore, and turn back, that your sins may be blotted out” (Acts 3:17–19). Even though the people had “acted in ignorance” in the fulfilling of prophecy, and even though Christ had to suffer according to the plan of God, the people who brought about Jesus’ death were guilty and had to “repent.” Throughout the Bible, we see that God can use even the most wicked of mankind’s actions for good (see Genesis 50:20). Nothing could be more wicked than betraying and murdering the Son of God, yet in spite of that evil—even through that evil—God provided salvation and “disarmed the powers and authorities [and] . . . made a public spectacle of them, triumphing over them” (Colossians 2:15). God does not create evil, but He does control it. God does not participate in sin, but, in His power and wisdom, God can and sometimes does use the sin already existing in our world to fulfill His purpose. Judas was chosen with the foreknowledge of God that he would betray Jesus, but his betrayal, rather than stop God’s plan for salvation, actually advanced it. GotQuestions.org Betrayed Even my close friend, someone I trusted, one who shared my bread, has turned against me. Psalm 41:9 Today's Scripture & Insight : John 13:18–22; Psalm 41:9–12 In 2019, art exhibitions worldwide commemorated the five hundredth anniversary of the death of Leonardo da Vinci. While many of his drawings and scientific discoveries were showcased, there are only five finished paintings universally credited to da Vinci, including The Last Supper. This intricate mural depicts the final meal Jesus ate with His disciples, as described in the gospel of John. The painting captures the disciples’ confusion at Jesus’ statement, “One of you is going to betray me” (John 13:21). Perplexed, the disciples discussed who the betrayer might be—while Judas quietly slipped out into the night to alert the authorities of the whereabouts of his teacher and friend. Betrayed. The pain of Judas’ treachery is evident in Jesus’ words, “He who shared my bread has turned against me” (v. 18). A friend close enough to share a meal used that connection to harm Jesus. Each of us has likely experienced a friend’s betrayal. How can we respond to such pain? Psalm 41:9, which Jesus quoted to indicate His betrayer was present during the shared meal (John 13:18), offers hope. After David poured out his anguish at a close friend’s duplicity, he took solace in God’s love and presence that would uphold and set him in God’s presence forever (Psalm 41:11–12). How have you experienced the betrayal of a friend? How has the reassurance of God’s love and presence sustained you? Heavenly Father, I'm thankful that Your love is stronger than any betrayal. When I face rejection, help me find strength in the knowledge that You are always with me. When You're Betrayed Let those who suffer according to the will of God commit their souls to Him in doing good. — 1 Peter 4:19 Today's Scripture : John 13:12-30 One of the toughest tests we face while serving God is betrayal. I saw it happen to a loving pastor. He encouraged a gifted teenager in his congregation to go to Bible school. He arranged for financial support. He continued to mentor the young man after graduation, letting him preach on occasion. But then the graduate began to undermine the pastor with innuendo and criticism. Finally the heartbroken minister left. Then the young man announced himself as a candidate for pastor of the church. Jesus knew about betrayal. He invested 3 years into the lives of His 12 disciples, one of whom was Judas. Jesus had taught him, performed miracles before his eyes, and even washed his feet. Yet Judas sold his allegiance for 30 pieces of silver. When Jesus predicted His own betrayal in John 13:18, He quoted David, who also knew what it was like to have a friend turn on him (Ps. 41:9). Knowing that He would be betrayed, Jesus continued to do what the Father wanted Him to do. He taught us by example to serve people because we love and obey God, not because we want to be appreciated. When people turn against you In spite of all you do, Remember Christ's rejection And all He's done for you. —Anon. If you are betrayed, leave it with God. John 13:19 "From now on I am telling you before it comes to pass, so that when it does occur, you may believe that I am He. John 13:19 CLICK HERE TO READ PASSAGE IN OVER 60 ENGLISH TRANSLATIONS I am telling: Jn 14:29 16:4 Isa 41:23 48:5 Mt 24:25 Lu 21:13 that I am: Jn 1:15 Jn 8:23,24,58 Isa 43:10 Mal 3:1 Mt 11:3 Rev 1:17,18 Related Passages: John 8:24 “Therefore I said to you that you will die in your sins; for unless you believe that I AM He, you will die in your sins.” John 8:58 Jesus said to them, “Truly, truly, I say to you, before Abraham was born, I AM” PURPOSE OF FORETELLING OF HIS BETRAYAL From now on I am telling you before it comes to pass so that (purpose) when it does occur, you may believe (pisteuo) that I am He - Telling something before it comes to pass is the mark of a true prophet. Why is Jesus telling the 12 about the coming betrayal? So that (hina) is a term of purpose and clearly states (1) the betrayal will occur, (2) the prophecy coming true would show Jesus was a true prophet (cf Dt 18:18-22) and (3) the disciples would believe that Jesus is "I Am" (cf Dt 18:15+). In other words the reason for the foretelling is to strengthen the faith of the disciples (for all He foretold would come to pass). This strengthening would be important, since their faith that would soon be severely tested by His arrest and crucifixion. Jesus was continually developing the faith of His disciples. I am is ego eimi which is God's Name "Jehovah" (YHWH) in Ex 3:14+, so that once again Jesus is clearly claiming deity and that He is the promised Messiah. (See other mentions of "I am" - John 4:26, 8:24, 28, 58; 13:19, 18:5, 6, 8). Contrast the false "I am" in Mark 13:6 and Luke 21:8. Gilbrant - Jesus spoke of the betrayal and the coming crucifixion. Thus He pointed back to Psalm 41:9 as a prophecy concerning himself. His betrayal, seizure, and crucifixion could shatter their faith in Him as their Messiah. Yet, because He had known and foretold this was to happen, they would be encouraged to believe. Jesus meant His prophetic teachings to serve a practical purpose. He never intended His discussion of the future to appeal to curiosity....What He foretold strengthens faith. Prophecies of the Bible also have a sanctifying effect on the lives of believers, such as those about the second coming of Christ (1 John 3:3). (Complete Biblical Library) The Christian who knows the Word will not be easily discouraged by the defeats that occur along the way. -- Warren Wiersbe Spurgeon on that I am - So, you see, even the great trouble of the early Church the betrayal by Judas, was used by Christ for the strengthening of his disciples’ faith. He foretold that it would be as it came to pass. So, dear friends, in these latter days, many forsake the gospel, but Jesus told us that it would be so. He taught his servants to write that there would be a falling away, and that in these last days there would be scoffers; and as we read the prophecies, and compare them with the fulfillment, even the doleful fact itself confirms our faith in our Lord. God bless to us this brief reading of his own Word! Amen. (Spurgeon's Exposition - Gospel of John) Bob Utley on you may believe - In John, belief is a growing and continuing experience.....Jesus develops their faith by 1. His words 2. His deeds 3. His foreknowledge D A Carson makes an excellent point regarding why Jesus foretold the disciples of His betrayal - In the event, the disciples found it desperately difficult to come to terms with the cross; they would have found it impossible without this preparation, preparation that recurs in the next chapters (e.g. John 14:29). Only Jesus’ resurrection and exaltation and his gift of the Spirit would utterly clear their minds and answer their questions, but the careful groundwork Jesus here lays proved sufficiently strong to keep the disciples together. They did not scatter immediately after the crucifixion, but kept together until his resurrection fully vindicated him and established their faith. (BORROW The Gospel according to John PAGE 470) ESV Study Bible notes that "Jesus’ statement is one of several references to his foreknowledge in this section (cf. Jn 14:29; Jn 16:1, 4, 32, 33). (BORROW ESV Study Bible) Gilbrant on I Am - The present tense verb "am" with the intensive pronoun "I" are stressed in His statement by their position at the end of the verse. The disciples were to believe that Jesus is the One who lives in the present tense regardless of where one locates a point on the time line continuum.(Complete Biblical Library) John 13:20 "Truly, truly, I say to you, he who receives whomever I send receives Me; and he who receives Me receives Him who sent Me." John 13:20 CLICK HERE TO READ PASSAGE IN OVER 60 ENGLISH TRANSLATIONS He: Jn 12:44-48 Mt 10:40-42 25:40 Mk 9:37 Lu 9:48 10:16 Ga 4:14 Col 2:6 1Th 4:8 Related Passages: John 1:12+ But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, John 5:43+ “I have come in My Father’s name, and you do not receive Me; if another comes in his own name, you will receive him. Matthew 10:40+ He who receives you receives Me, and he who receives Me receives Him who sent Me. Mark 9:37+ “Whoever receives one child like this in My name receives Me; and whoever receives Me does not receive Me, but Him who sent Me.” Luke 10:16+ “The one who listens to you listens to Me, and the one who rejects you rejects Me; and he who rejects Me rejects the One who sent Me.” John 12:48 “He who rejects Me and does not receive My sayings (ED: AND THUS DOES NOT BELIEVE), has one who judges him; the word I spoke is what will judge him at the last day." John 20:21 So Jesus said to them again, “Peace be with you; as the Father has sent Me, I also send you.” ANOTHER CRITICALLY IMPORTANT DOUBLE "AMEN" Truly, truly (amen, amen) I say to you - "I most solemnly assure you." (Hendriksen) Another double "amen" (amen, amen) indicating that what He is about to say is authoritative, important and trustworthy! So pay attention to the One Who had just stated He is the I AM, the eternal, self-existent One! Receives means believes in this context. He who receives (lambano) whomever I (THE "I AM") send receives (lambano) Me (THE "I AM") ; and he who receives (lambano) Me (THE "I AM") receives (lambano) Him who sent Me (THE "I AM") - Note that in John 1:12+ John equates received with believe. (see passages above for phrases "listens" and "rejects" which convey the same idea). In John 20:21 Jesus will send out the 11 disciples as His apostles ("sent ones") and encourages them here that whoever receives them and their Gospel message, will receive and believe in Jesus the Son and God the Father (Him who sent Me) because they are one (Jn 10:30+). It is impossible to accept the One and reject the Other. The Two are inseparable. To receive the sender (the apostles brining the good news) is to receive (believe in) Christ and to reject the sender is to reject Christ and His Sender (the Father). (Lk 10:16+) Bob Utley explains the sense of receives - Usually John uses the term “believe” (pisteuō), “believe in” (pisteuō eis) or “believe that” (pisteuō hoti) to designate Christians, but he also uses other terms like “receive” or “welcome” (cf. John 1:12; 5:43; 13:20). The gospel is both the welcoming of a person and the accepting of biblical truths and a worldview....he who receives whomever I send receives Me" What a powerful statement of the delegated authority of Jesus' disciples. It can function on several levels. (1) the mission trips of the Twelve (Matt. 10:40) and Seventy (Luke 10:16) (2) the witness of the church (cf. John 17:20) The message about Jesus has life-changing power unrelated to who proclaims it. The authority is in the message (i.e., gospel), not the earthly messenger. (WHAT DOES IT MEAN TO "Receive," "Believe," "Confess/Profess", "Call Upon"?) ESV Study Bible on receives in this verse - This and similar verses (e.g., Lk 20:22; Lk 18:17; Ro 3:25) give the basis for using the language of “receiving Christ as Savior” in reference to hearing the gospel message and believing it. (BORROW ESV Study Bible) William
João 13
Utley - This is a surprising verse. The inner-circle disciples were afraid that a predetermined plan (i.e., Luke 22:22; Acts 2:23; 3:18; 4:28; 13:29) might make them the betrayer (cf. Mark 14:19) D A Carson comments on the confusion of the disciples - The Twelve were already somewhat disoriented by Jesus’ allusions to his suffering and death, categories they still could not square with their conviction that he was the promised Messiah. Doubtless references to betrayal and treachery seemed similarly obscure. Perhaps some wondered if Jesus were referring to disciples just outside the ring of the Twelve; others might have wondered if betrayal would be inadvertent. Perhaps the notion of betrayal did not seem very threatening to them, since their Master could calm storms, raise the dead, feed the hungry, heal the sick. What possible disaster could befall him that he could not rectify? (BORROW The Gospel According to John PAGE 472) At a loss (perplexed) (639) aporeo/aporeomai always in the middle voice) means literally to be without a way or path (Vine - "a" = negative + "poros" = a way, a transit, a ford, revenue, resource). Thus not to know which way to turn, to be at a loss, to be uncertain, to be "dazed and confused", to be in doubt, to be disturbed. To be without resources, to be embarrassed, to be in perplexity.Vine says aporeomai is literally “to be without a way in which to go,” and so to be puzzled, to be at a loss as to what to think or what to do as Jacob was about his brother Esau (Genesis 32:7 = Lxx use of aporeomai which renders "distressed") The noun aporia is used once in the NT in the context of perplexity of the signs in the sky in the days preceding the return of the Messiah (Lk 21:25). Aporeo - 6v - am perplexed(1), being at a loss(1), loss(1), perplexed(3). Mk. 6:20; Lk. 24:4; Jn. 13:22; Acts 25:20; 2 Co. 4:8; Gal. 4:20 John 13:23 There was reclining on Jesus' bosom one of His disciples, whom Jesus loved. John 13:23 CLICK HERE TO READ PASSAGE IN OVER 60 ENGLISH TRANSLATIONS reclining on: Jn 13:25 1:18 21:20 2Sa 12:3 whom: Jn 11:3,5,36 John 19:26-27 Jn 20:2 Jn 21:7,24 Rev 1:16-18 Related Passages: John 19:26-27 (AT THE CROSS) When Jesus then saw His mother, and the disciple whom He loved standing nearby, He *said to His mother, “Woman, behold, your son!” 27 Then He said to the disciple, “Behold, your mother!” From that hour the disciple took her into his own household. John 20:2 (AT THE EMPTY TOMB) So she *ran and *came to Simon Peter and to the other disciple whom Jesus loved, (phileo) and *said to them, “They have taken away the Lord out of the tomb, and we do not know where they have laid Him.” John 21:7 (WHEN JESUS HAD RISEN) Therefore that disciple whom Jesus loved said to Peter, “It is the Lord.” So when Simon Peter heard that it was the Lord, he put his outer garment on (for he was stripped for work), and threw himself into the sea. Reclining At the Table THE BELOVED APOSTLE JOHN There was reclining (anakeimai) on Jesus' bosom (kolpos) one of His disciples (mathetes), whom Jesus loved (agapao) (John 13:23,25; 19:26-27,34-35; 20:2-5,8; 21:7,20-24). - The disciple whom Jesus loved was John, the same designation at the crucifixion (Jn 19:26-27), at the empty tomb (Jn 20:2) and at the sea of Tiberius (Jn 21:7). See depiction above for how John could have been reclining on Jesus' bosom keeping in mind that by leaning on their left side, the right hand would be free to eat food (a fact that become significant in John 13:26!) Click for further explanation As depicted in the diagram, the disciples would have lain on their sides around the U shaped table (but we cannot exclude that the table may have been more like the picture above), leaning on their left elbow and eating with their right hand.
João 13
Utley - "Satan then entered into him" This is the only use of the term "Satan" in John's Gospel. It means "adversary" in Hebrew (cf. Luke 22:3 and John 13:2). Is Judas not responsible because Satan entered into him? There is a tension in the Bible between the actions of the spiritual realm (God hardening Pharaoh's heart) and human responsibility in the physical realm. Humans are surely not as free in their choices as they think. All of us are historically, experientially, and genetically conditioned. Added to these physical determiners is the spiritual realm (God, Spirit, angels, Satan, and demons). This is the mystery! However, humans are not robots; we are responsible for our actions, choices, and their consequences. Judas acted! He did not act alone! But he is morally responsible for his actions. Judas' betrayal was predicted (John 13:18). Satan was the instigator. It is tragic that Judas never fully came "to know" or trust Jesus, even though he had been with Jesus for years. GOD HARDENED Satan (4567) satanas transliterated from Hebrew Satan - see 07854 and Aramaic sātānâ) literally means Adversary, the evil antagonist who offers opposition, hostility, resentment, etc. An enemy who that contends with, opposes, resists. An adversary is one who hates or opposes another person and tries to harm them or stop them from doing something because of hatred and malice. Satan is the inveterate, implacable, relentless, ruthless, remorseless, merciless, heartless, pitiless, cruel, hard, harsh, hardened, incorrigible, dedicated enemy of God and man. Quickly (soon)(5036) tachus is an adverb which literally means quick, swift, speedy as opposed to slow. The emphasis is on a very brief period of time so that an activity or event occurs with speed or swiftness. In the NT, figuratively, quick, swift, with the meaning of ready, prompt (James 1:19; Sept.: Prov. 29:20). It also carries the sense of soon, in the near future, without undue time lapse; before long, in a prompt manner; "speedily" (Acts 17:15, Heb 13:19, 23). John uses tachus to describe the Second Coming in Rev 3:11, 22:7,12, 20 and a spiritual coming of judgment in Rev 2:16 (cf third woe of judgement coming quickly in Rev 11:14). Tachus - 6v - faster(1), quick(1), quickly(1), soon(2), sooner(1). Jn. 13:27; Jn. 20:4; Acts 17:15; Heb. 13:19; Heb. 13:23; Jas. 1:19 John 13:28 Now no one of those reclining at the table knew for what purpose He had said this to him. John 13:28 CLICK HERE TO READ PASSAGE IN OVER 60 ENGLISH TRANSLATIONS CLUELESS ONCE AGAIN! Now (oudeis - absolutely) no one of those reclining (anakeimai) at the table knew (ginosko) for what purpose He had said this to him - Jesus did not reveal Judas’s secret. In fact, he treated him just like the others, so clearly no one suspected Judas of foul play. Also this shows that when Jesus answered John in Jn 13:25-26 none of the other disciples heard Jesus' answer. And although Peter had nodded to John to ask Jesus about the betrayal, apparently John did not tell Peter what Jesus had said. While that is supposition, we can imagine what Peter would have tried to do to Judas if he realized Judas was the betrayer. The fact that he did nothing to Judas is strong evidence that John kept Jesus' words to himself. What a crazy "cloak and dagger" session this was! John 13:29 For some were supposing, because Judas had the money box, that Jesus was saying to him, "Buy the things we have need of for the feast"; or else, that he should give something to the poor. John 13:29 CLICK HERE TO READ PASSAGE IN OVER 60 ENGLISH TRANSLATIONS that: Jn 12:5 Ac 20:34,35 Ga 2:10 Eph 4:28 JUDAS' BETRAYAL NOT SUSPECTED BY OTHER DISCIPLES For (gar) is a term of explanation. What is John explaining? He is explaining why the other 11 were "clueless!" Some were supposing (gar), because Judas had the money box (glossokomon) - The point is that they assumed the one with the money box was surely the one who was most trustworthy. They did not know that Judas "was a thief, and as he had the money box, he used to pilfer what was put into it." (Jn 12:6+). He was following Jesus for what he could get out of it! He had hoped Jesus would become ruler and he would be "fixed for life!" That Jesus was saying to him, "Buy (agorazo) the things we have need (chreia) of for the feast (heorte)" or else, that he should give something to the poor (ptochos) - The disciples were a bit "slow," for Jesus had made a very clear prophecy declaring "Truly, truly, I say to you, that one of you will betray Me." They simply did not understand, either because they it was hidden from them or they were really that naive. The text is not clear as to which is the case. What is surprising is that even though Jesus had told John who the betrayer was, he apparently still did not believe it was Judas. And this makes sense, because if the disciples had truly known it was Judas, they would have tried to stop him. Jesus however was clearly in full control and would assure the prophetic passages were fulfilled. Judas giving money to the poor is a major stretch, but that is how much they trusted him and how effective was his charade! Money box (1101)(glossokomon from glossa = tongue + komeo - to keep, preserve) originally meant a small case in which mouthpieces were kept for wind instruments. The root word glossa alludes the fact that it was a box in which to keep the tongues or reeds used in playing wind instruments. Then it came to mean any small box, and especially a money box.
João 13
Utley - Son of Man - This was Jesus' chosen self-designation. The background is from Ezek. 2:1 and Dan. 7:13. It implies human and divine characteristics. Jesus used it because the term was unused in rabbinical Judaism, therefore, it had no nationalistic or militaristic implications and it combined His two natures (cf. 1 John 4:1-3). SON OF MAN John
João 13
Utley - "glorified" The term is used four or five times in John 13:31 and John 13:32--two or three times in the AORIST TENSE and twice in the FUTURE TENSE. It refers to God's plan of redemption through Jesus' death and resurrection (cf. John 7:39; 12:16,23; 17:1,5). Here it refers to the upcoming events in Jesus' life. They are so certain to occur that they are expressed as if they were past events (AORISTS). See note at John 1:14. John 13:33 "Little children, I am with you a little while longer. You will seek Me; and as I said to the Jews, now I also say to you, 'Where I am going, you cannot come.' John 13:33 CLICK HERE TO READ PASSAGE IN OVER 60 ENGLISH TRANSLATIONS Little children: Ga 4:19 1Jn 2:1 4:4 5:21 yet: Jn 12:35,36 14:19 16:16-22 You: Jn 7:33 Jn 8:21-24 Jn 14:4-6 Related Passages: John 7:33-34+ (ADDRESSING THE UNBELIEVING JEWS) Therefore Jesus said, “For a little while longer I am with you, then I go to Him who sent Me. 34 “You will seek Me, and will not find Me; and where I am, you cannot come.” John 8:21-24+ (ADDRESSING THE UNBELIEVING JEWS) Then He said again to them, “I go away, and you will seek Me, and will die in your sin; where I am going, you cannot come.” 22 So the Jews were saying, “Surely He will not kill Himself, will He, since He says, ‘Where I am going, you cannot come’?” 23 And He was saying to them, “You are from below, I am from above; you are of this world, I am not of this world. 24 “Therefore I said to you that you will die in your sins; for unless you believe that I am He, you will die in your sins.” THE LORD'S TENDER ENCOURAGEMENT Little children - Teknion is a term of deep affection used by a teacher to His disciples (who are not yet mature in the faith) and was often used in circumstances requiring a tender appeal, as in this case when He addressed the Twelve disciples just before His death. Jesus is speaking like a father would to his little children who need his help and protection. It is notable that this is the first and only time Jesus had addressed His disciples in this way in all 4 Gospels. While Judas was still present, this term of Teknion or "born ones" would not have been completely appropriate because Judas was not a born one, not a member of the family of God as were the other 11 disciples. Bob Utley - "Little children" John, writing as an old man from the city or area of Ephesus, uses this same title to address his hearers/readers in 1 John 2:1,12,28; 3:7,18; 4:4; 5:21. Here, Jesus' imagery is another way to identify Him with the Father. He is father, brother, savior, friend, and Lord. Or to put it another way, He is both transcendent Deity and immanent companion. I am with you a little while longer - He will be will them until the Romans take Him prisoner in the garden. Then after His resurrection, He will give them a 40 day "Jesus Seminar." After that He would leave them physically, ascending to the right hand of the Father (Acts 1:9-11). You will seek (zeteo) Me; and as I said to the Jews (see above), now I also say to you, 'Where I am going, you cannot come - Or more literally "you are absolutely not able (dunamai) to come." He is going to the Father in Heaven. Yes, Jesus had said to the Jews ”you will seek Me" in John 8:21+ (see above), but He added you "will die in your sin" (repeated in Jn 8:24+). Notice the difference -- Jesus did not tell the disciples they would die in their sin, because He was about to bear their sins in His body on the old rugged cross (Jn 10:11, Isa 53:4-6,11, 1Pe 2:24, 2Co 5:21, Heb 9:28)! And after Jesus gave His new commandment, Peter asked Him "Lord, where are You going?" (John 13:36). And this time Jesus gave an encouraging answer declaring "Where I go, you cannot follow Me now; but you will follow later." This is a dramatically different destiny then Jesus had declared to the non-believing Jews when He declared you "will die in your sin." (Jn 8:21+). Bob Utley - "I am with you only a little while longer. . .and as I said to the Jews" Jesus had said this to the Jewish leaders several months earlier (cf. John 7:33); now He says it to His Apostles (cf. John 12:35; 14:19; 16:16-19). Therefore, it is obvious that the time element is somewhat ambiguous. "Where I am going, you cannot come" The Jewish leaders could not come at all because they did not believe in Him (cf. John 7:34,36; 8:21). The disciples would not be with Him until their deaths. Death, or the rapture, will unite His followers with Him (cf. 2 Cor. 5:8; 1 Thess. 4:13-18). Death is no longer an enemy (cf. 1 Cor. 15:50-58) but a friend (cf. Phil. 1:21)! I like the way Steven
João 13
Utley writes that "This is a third class conditional sentence which means potential action. Our actions toward other Christians confirm our relationship with Jesus (cf. 1 John 2:9-11; 1 John 4:20-21). TECHNICAL NOTE: If (1437) (ean) is a preposition which serves to identify what is referred to in Greek as a third class conditional clause. It means "(If)… and it may be true or may not be true." There is a supposition (something that is supposed) where the reality of the issue is uncertain. A conditional clause in Greek is formed by combining a preposition with a certain verb mood. In this case ean is combined with the subjunctive mood of LOVE (agapao) which is the mood of probability which implies uncertainty. The height of our love for God is indicated by the depth of our love for one another. —Morley D A Carson - Orthodoxy without principal obedience to this characteristic command of the new covenant is merely so much humbug. (NOTE: Many here cite the remarkable testimony of Tertullian, writing about a century later than John. The pagans of his day marvelled at the love of the Christian fellowship, especially as it faced sometimes ferocious persecution: ‘See how they love one another!… how are they ready even to die for one another!’ (Apology 39.7; cf. Jn. 15:13; 1 Jn. 3:16). (BORROW The Gospel According to John page 485) Teach me to love as Thou dost love, And let the whole world know That Jesus Christ lives in my heart, His glorious light to show. —Brandt John