John 13
John 13 | |
---|---|
Book | Gospel of John |
Category | Gospel |
Christian Bible part | New Testament |
Order in the Christian part | 4 |
John 13 is the thirteenth chapter of the
Text
The original text was written in Koine Greek. This chapter is divided into 38 verses. Some early manuscripts containing the text of this chapter in Greek are:[6]
- Papyrus 75 (AD 175–225)
- Papyrus 66 (~200).
- Codex Vaticanus (325-350)
- Codex Sinaiticus (330-360)
- Codex Bezae (~400)
- Codex Alexandrinus (400-440)
- Codex Ephraemi Rescriptus (~450; extant verses 8-38)
- Papyrus 92 (5th century; extant verses 15–17)
An ancient manuscript containing this chapter in the Coptic language is:
Places
All the events recorded in this chapter and the succeeding chapters up to
Old Testament references
Verses 1-3: the appointed hour
- Now before the Feast of the Passover, when Jesus knew that His hour had come that He should depart from this world to the Father, having loved His own who were in the world, He loved them to the end.[10]
From the Greek syntax and theme perspective, evangelical scholar D. A. Carson regards verse 1 as an introduction to the whole 'Farewell Discourse', whereas verses 2–3 show the first demonstration of the full extent of Christ's love.[11]
The narrative begins before the Feast of the Passover, when Jesus knew that His hour (Greek: η ωρα) had come that He should depart from this world to the Father, [when] having loved His own who were in the world, He loved them to the end.[10] The appointed hour, anticipated earlier in the gospel (John 7:30), had now arrived. Jesus had announced publicly in John 12:23 that "the hour when the Son of Man should be glorified" had now arrived, and He had declined in John 12:23 to ask His Father to "save [Him] from this hour" (Greek: εκ της ωρας ταυτης).
Jesus' love for his own continued "to the end". Henry Alford takes this to mean "even to the end of his life in the flesh",[16] and William D. Mounce refers to "the very end".[17] However, Baptist writer Bob Utley notes that "this is the Greek word telos, which means an accomplished purpose. This refers to Jesus' work of redemption for humanity on the cross."[18]
During or after supper, (
Jesus washes the disciples’ feet (13:4–17)
Jesus washes and dries the feet of each of his disciples. The evangelist "concentrates" on this narrative,[2] providing a detailed account of the actions Jesus took, removing His outer garment and wrapping a towel around his waist. Scottish commentator William Robertson Nicoll says, "Each step in the whole astounding scene is imprinted on the mind of John".[3] John 13:5 says that Jesus began to wash their feet: the washing was interrupted by Peter's initial refusal to allow Jesus to wash his feet, but John 13:12 suggests that the task was later completed and the feet of all the Disciples were washed, including those of Judas,[13] as Jesus then took back His garments and reclined [at table] again.
The interruption consists of a question from Peter, "Lord (Greek: κυριε, Kyrie), are You washing my feet?", Jesus' reply that at present they would not understand what He was doing, Peter's refusal to have Jesus wash his feet, Jesus' reply that "If I do not wash you, you have no part with Me", Peter's willingness to have his whole body washed by Jesus, and Jesus' closing statement that "He who is bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you". The evangelist adds a note, "He knew who would betray Him; therefore He said, “You are not all clean" (John 13:6–10). Peter calls Jesus 'Lord' in two of his three statements,[13] and Jesus later (John 13:13) acknowledges the title as correctly used.
From verse 12 onwards, the action having been completed, Jesus explains what he has done. Henry Alford calls the foot-washing "a pattern of self-denying love for His servants".[23] Carson sees the episode pointing in two directions: one as a symbolic spiritual cleansing (John 13:8–10) and the other as a "standard of humble service", followed by a calling to the disciples to "wash one another's feet" (John 13:12–17).[24] The words "Do you know what I have done to you?" (verse 12) are uttered to introduce Jesus' teaching, but without expectation of an answer.[23]
Jesus identifies his betrayer (13:18–30)
Verse 18
- [Jesus says:] "I do not speak concerning all of you. I know whom I have chosen; but that the Scripture may be fulfilled, 'He who eats bread with Me has lifted up his heel against Me.'"[25]
Jesus quotes the words of Psalm 41:9:
- Even my close friend in whom I trusted, Who ate my bread, Has lifted up his heel against me.[26]
in shorter statement: 'He who eats My bread has lifted up his heel against Me' (John 13:18 NASB).
According to the
Verse 19
The evangelist reports Jesus saying, "I am telling you now before it happens, so that when it does happen you will believe that I am who I am". Indeed, the whole of John's Gospel is written so that [his readers] "may believe that Jesus is the Messiah, the Son of God, and that by believing [they] may have life in his name" (John 20:30 NIV). Jesus anticipates being betrayed by one of His friends (John 13:21), a consideration which He finds deeply troubling. The disciples cannot imagine who Jesus might be referring to, and ask "Lord, who is it?" (John 13:25). Jesus does not identify His betrayer by name, but provides an answer by sign:[3]
Verse 23
- “One of his disciples—the one whom Jesus loved—was reclining next to him.”
The formal introduction of the Beloved Disciple is a “stunningly apparent” stroke of "narrative genius",
Verse 26
- "It is he to whom I shall give a piece of bread when I have dipped it." And having dipped the bread, He gave it to Judas Iscariot, the son of Simon.[33]
The word in
Verse 27
- As soon as Judas took the bread, Satan entered into him. So Jesus told him, "What you are about to do, do quickly."[36]
The wording is comparative: do more quickly: hasten.[12] The Evangelical Heritage Version (2019) adopts this wording.[37] Meyer suggests that Jesus now wishes to surmount this final crisis "as soon as possible": his "resigned, characteristic decision of mind brooks no delay".[12]
Verse 29
- For some thought, because Judas had the money box, that Jesus had said to him, “Buy those things we need for the feast,” or that he should give something to the poor.
John's Gospel is the only one which observes that Judas was responsible for the disciples' "common fund" or "
Verse 30
- Having received the piece of bread, he then went out immediately. And it was night.[39]
Judas left immediately, and of his own free will.[20] After his departure, Jesus provides no further explanation to address the disciples' question. Instead, the evangelist moves the narrative forward. It is now night-time (Tzet Hakochavim) and therefore the day of the Passover has begun.[13]
The New Commandment (13:31–35)
The discourse which Jesus commences after Judas' departure - "the solemn valedictory discourse of our Lord" [27] - begins with three topics:
Verses 31–32
- "Now the Son of Man is glorified, and God is glorified in Him. If God is glorified in Him, God will also glorify Him in Himself, and glorify Him immediately."[40]
Verses 33
- Little children, I shall be with you a little while longer. You will seek Me; and as I said to the Jews, ‘Where I am going, you cannot come,’ so now I say to you."[41]
Jesus has said to the Jews, Where I am going, you cannot come,[42] so now he says [the same] to his disciples.
Verses 34–35
- "A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. By this all will know that you are My disciples, if you have love for one another"[43]
Jesus predicts Peter’s denial (13:36–38)
"Judas is already beginning that series of events which will end in sending Jesus away from them to the Father".[20] Just as Judas had left "immediately", (Greek: ευθεως, eutheōs) [44] so the glorification of God begins "immediately" (Greek: ευθυς, euthys). Maclaren identifies three forms of glorification presented here:
- the Son of Man is glorified in His Cross
- God is glorified in the Son of Man
- the Son of Man is glorified in the Father.[1]
The evangelist then has Jesus address his disciples as
In
See also
- Farewell Discourse
- Jerusalem
- Jesus Christ
- Judas Iscariot
- Old Testament messianic prophecies quoted in the New Testament
- Simon Peter
- Other related Bible parts: Psalm 41, Matthew 26, Mark 14, Luke 22
References
- ^ a b c MacLaren's Expositions on John 13, accessed 15 June 2016
- ^ a b Kieffer, R. , 59. John, in Barton, J. and Muddiman, J. (2001), The Oxford Bible Commentary, p. 985
- ^ a b c d Nicoll, W. R., Expositor's Greek Testament on John 13, accessed 20 June 2016
- ^ Halley, Henry H. Halley's Bible Handbook: an Abbreviated Bible Commentary. 23rd edition. Zondervan Publishing House. 1962.
- ^ Holman Illustrated Bible Handbook. Holman Bible Publishers, Nashville, Tennessee. 2012.
- ^ Carson 1990, p. 24.
- ISBN 978-0-8028-4098-1.
- ^ Kirkpatrick, A. F. (1901). The Book of Psalms: with Introduction and Notes. The Cambridge Bible for Schools and Colleges. Vol. Book IV and V: Psalms XC-CL. Cambridge: At the University Press. p. 838. Retrieved February 28, 2019.
- ^ "Biblical concordances of John 13 in the 1611 King James Bible".
- ^ a b John 13:1 NKJV
- ^ Carson 1990, p. 460.
- ^ a b c Meyer, H., Meyer's NT Commentary on John 13, translated from the German sixth edition, accessed 16 June 2016
- ^ a b c d Bengel's Gnomon on John 13, accessed 16 June 2016
- ^ Wesley's Notes on the Bible on John 13, accessed 16 June 2016
- ^ John 13:1: NIV
- ^ Alford, H., Greek Testament Critical Exegetical Commentary - Alford, accessed 29 January 2024
- ^ John 13:1: Mounce Reverse Interlinear New Testament (2011)
- ^ Utley, B., John 13, accessed 29 January 2024
- ^ Translations taken from Bible Hub
- ^ a b c d e Plummer, A. (1902), Cambridge Bible for Schools and Colleges on John 13, accessed 18 June 2016
- ^ Jerusalem Bible (1966), John 13:2
- ^ John 13:2: The New Testament in Modern English by J.B Phillips
- ^ a b Alford, H., Greek Testament Critical Exegetical Commentary - Alford on John 13, accessed 25 August 2022
- ^ Carson 1990, p. 458.
- ^ John 13:18 NKJV
- ^ Psalm 41:9 NASB
- ^ a b Pulpit Commentary on John 13, accessed 23 June 2016
- ^ Jerusalem Bible (1966), John 13:18
- ^ Moloney, F., A Sacramental Reading of John 13:1-38, The Catholic Biblical Quarterly, Vol. 53, No. 2 (April, 1991), pp. 237-256, accessed 23 June 2016
- ^ James H. Charlesworth, The Beloved Disciple: Whose Witness Validates the Gospel of John? (Valley Forge, PA: Trinity Press International, 1995), 52.
- ^ Charlesworth, The Beloved Disciple, 1995, 52.
- ^ "κόλπος", in Bauer's Lexicon, 556-57
- ^ John 13:26: NKJV
- ^ See New American Standard Bible
- ^ See Jubilee Bible 2000
- ^ John 13:27: NIV
- ^ John 13:27: EHV
- ^ Plummer, A. (1902), Cambridge Bible for Schools and Colleges on John 12, accessed 2 June 2016
- ^ John 13:30
- ^ John 13:31–32 NKJV
- ^ John 13:33 NKJV
- ^ John 7:34
- ^ John 13:34–35 NKJV
- Westcott and Hort and Novum Testamentum Graece
- ^ 1 John 2:1 and elsewhere
- ^ Englishman's Concorance - Τεκνία
- ^ Ellicott, Meyer and Nicoll all use the word 'tender'
- ^ Buls' Notes on John 13:31-35, accessed 28 June 2016
- ^ John 13:37
- ^ Weymouth New Testament translation
- ^ Pulpit Commentary on John 13, accessed 23 June 2016
Bibliography
- Carson, D. A. (1990). The Gospel according to John. Pillar New Testament Commentary Series. Eerdmans, William B. Publishing Company. ISBN 9780802836830.
External links
- John 13 King James Bible - Wikisource
- English Translation with Parallel Latin Vulgate Archived 2020-09-25 at the Wayback Machine
- Online Bible at GospelHall.org (ESV, KJV, Darby, American Standard Version, Bible in Basic English)
- Multiple bible versions at Bible Gateway (NKJV, NIV, NRSV etc.)
Preceded by John 12 |
Chapters of the Bible Gospel of John |
Succeeded by John 14 |