Text -- John 13:23-38 (NET)

13:23 One of his disciples, the one Jesus loved, was at the table to the right of Jesus in a place of honor. 13:24 So Simon Peter gestured to this disciple to ask Jesus who it was he was referring to. 13:25 Then the disciple whom Jesus loved leaned back against Jesus’ chest and asked him, “Lord, who is it?” 13:26 Jesus replied, “It is the one to whom I will give this piece of bread after I have dipped it in the dish.” Then he dipped the piece of bread in the dish and gave it to Judas Iscariot, Simon’s son. 13:27 And after Judas took the piece of bread, Satan entered into him. Jesus said to him, “What you are about to do, do quickly.” 13:28 (Now none of those present at the table understood why Jesus said this to Judas. 13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed needed for the feast, or to give something to the poor.) 13:30 Judas took the piece of bread and went out immediately. (Now it was night.)

The Prediction of Peter’s Denial

13:31 When Judas had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him. 13:32 If God is glorified in him, God will also glorify him in himself, and he will glorify him right away. 13:33 Children, I am still with you for a little while. You will look for me, and just as I said to the Jewish religious leaders, ‘Where I am going you cannot come,’ now I tell you the same. 13:34 “I give you a new commandment– to love one another. Just as I have loved you, you also are to love one another. 13:35 Everyone will know by this that you are my disciples– if you have love for one another.” 13:36 Simon Peter said to him, “Lord, where are you going?” Jesus replied, “Where I am going, you cannot cannot follow me now, but you will follow later.” 13:37 Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you!” 13:38 Jesus answered, “Will you lay down your life for me? I tell you the solemn truth, the rooster will not crow until you have denied me three times!

Commentary -- Verse Notes / Footnotes

NET Notes: Joh 13:23

¹ sn Here for the first time the one Jesus loved, the ‘beloved disciple,’ is introduced. This individual also is mentioned in 19:26, 20:2, 21:7, and 21:20. Some have suggested that this disciple is to be identified with Lazarus, since the Fourth Gospel specifically states that Jesus loved him (11:3, 5, 36). From the terminology alone this is a possibility; the author is certainly capable of using language in this way to indicate connections. But there is nothing else to indicate that Lazarus was present at the last supper; Mark 14:17 seems to indicate it was only the twelve who were with Jesus at this time, and there is no indication in the Fourth Gospel to the contrary. Nor does it appear that Lazarus ever stood so close to Jesus as the later references in chaps. 19, 20 and 21 seem to indicate. When this is coupled with the omission of all references to John son of Zebedee from the Fourth Gospel, it seems far more likely that the references to the beloved disciple should be understood as references to him.

² tn Grk “was reclining.” This reflects the normal 1st century practice of eating a meal in a semi-reclining position.

³ tn Grk “was reclining in the bosom (or “lap”) of Jesus” (according to both L&N 17.25 and BDAG 65 s.v. ἀνάκειμαι 2 an idiom for taking the place of honor at a meal, but note the similar expression in John 1:18). Whether this position or the position to the left of Jesus should be regarded as the position of second highest honor (next to the host, in this case Jesus, who was in the position of highest honor) is debated. F. Prat, “Les places d’honneur chez les Juifs contemporains du Christ” (RSR 15 [1925]: 512-22), who argued that the table arrangement was that of the Roman triclinium (a U-shaped table with Jesus and two other disciples at the bottom of the U), considered the position to the left of Jesus to be the one of second highest honor. Thus the present translation renders this “a position of honor” without specifying which one (since both of the two disciples to the right and to the left of Jesus would be in positions of honor). Other translations differ as to how they handle the phrase ἐν τῷ κόλπῳ τοῦ ᾿Ιησοῦ (en tw kolpw tou Ihsou; “leaning on Jesus’ bosom,” KJV; “lying close to the breast of Jesus,” RSV; “reclining on Jesus’ breast,” NASB; “reclining next to him,” NIV, NRSV) but the symbolic significance of the beloved disciple’s position seems clear. He is close to Jesus and in an honored position. The phrase as an idiom for a place of honor at a feast is attested in the Epistles of Pliny (the Younger) 4.22.4, an approximate contemporary of Paul.

sn Note that the same expression translated in a place of honor here (Grk “in the bosom of”) is used to indicate Jesus’ relationship with the Father in 1:18.

NET Notes: Joh 13:24

¹ sn It is not clear where Simon Peter was seated. If he were on Jesus’ other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus’ right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus’ left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food (13:26).

² tn Grk “to this one”; the referent (the beloved disciple) has been specified in the translation for clarity.

³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁴ sn That is, who would betray him (v. 21).

NET Notes: Joh 13:25

¹ tn Grk “he”; the referent (the disciple Jesus loved) has been specified in the translation for clarity.

NET Notes: Joh 13:26

¹ tn Grk “Jesus answered.”

² sn The piece of bread was a broken-off piece of bread (not merely a crumb).

³ tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

⁴ tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

NET Notes: Joh 13:27

¹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

² tn Grk “into that one”; the pronoun “he” is more natural English style here.

sn This is the only time in the Fourth Gospel that Satan is mentioned by name. Luke 22:3 uses the same terminology of Satan “entering into” Judas but indicates it happened before the last supper at the time Judas made his deal with the authorities. This is not necessarily irreconcilable with John’s account, however, because John 13:2 makes it clear that Judas had already come under satanic influence prior to the meal itself. The statement here is probably meant to indicate that Judas at this point came under the influence of Satan even more completely and finally. It marks the end of a process which, as Luke indicates, had begun earlier.

³ tn Grk “Then Jesus said to him.”

NET Notes: Joh 13:28

¹ tn Grk “reclining at the table.” The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position.

² tn Or “knew.”

³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁴ tn Grk “to him”; the referent (Judas) has been specified in the translation for clarity.

NET Notes: Joh 13:29

¹ tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).

² sn This is a parenthetical note by the author.

NET Notes: Joh 13:30

¹ tn Grk “That one”; the referent (Judas) has been specified in the translation for clarity.

² sn Now it was night is a parenthetical note by the author. The comment is more than just a time indicator, however. With the departure of Judas to set in motion the betrayal, arrest, trials, crucifixion, and death of Jesus, daytime is over and night has come (see John 9:5; 11:9-10; 12:35-36). Judas had become one of those who walked by night and stumbled, because the light was not in him (11:10).

NET Notes: Joh 13:31

¹ tn Grk “Then when.”

² tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

NET Notes: Joh 13:32

¹ tc A number of early mss (Ì⁶⁶ א* B C* D L W al as well as several versional witnesses) do not have the words “If God is glorified in him,” while the majority of mss have the clause (so א² A C² Θ Ψ Ë¹³ 33 Ï lat). Although the mss that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in ἐν αὐτῷ [en autw, “in him”], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact (TCGNT 205-6). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. NA²⁷ rightly places the words in brackets, indicating doubt as to their authenticity.

² tn Or “immediately.”

NET Notes: Joh 13:33

¹ tn Or “You will seek me.”

² tn Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion (John 7:33-35). The last option is the one adopted in the translation above.

³ sn See John 7:33-34.

⁴ tn The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

NET Notes: Joh 13:34

¹ tn The ἵνα (Jina) clause gives the content of the commandment. This is indicated by a dash in the translation.

² sn The idea that love is a commandment is interesting. In the OT the ten commandments have a setting in the covenant between God and Israel at Sinai; they were the stipulations that Israel had to observe if the nation were to be God’s chosen people. In speaking of love as the new commandment for those whom Jesus had chosen as his own (John 13:1, 15:16) and as a mark by which they could be distinguished from others (13:35), John shows that he is thinking of this scene in covenant terminology. But note that the disciples are to love “Just as I have loved you” (13:34). The love Jesus has for his followers cannot be duplicated by them in one sense, because it effects their salvation, since he lays down his life for them: It is an act of love that gives life to people. But in another sense, they can follow his example (recall to the end, 13:1; also 1 John 3:16, 4:16 and the interpretation of Jesus’ washing of the disciples’ feet). In this way Jesus’ disciples are to love one another: They are to follow his example of sacrificial service to one another, to death if necessary.

NET Notes: Joh 13:35

¹ tn Grk “All people,” although many modern translations have rendered πάντες (pantes) as “all men” (ASV, RSV, NASB, NIV). While the gender of the pronoun is masculine, it is collective and includes people of both genders.

NET Notes: Joh 13:36

¹ tn Grk “Jesus answered him.”

NET Notes: Joh 13:37

¹ tn Or “I will die willingly for you.”

NET Notes: Joh 13:38

¹ tn Or “Will you die willingly for me?”

² tn Grk “Truly, truly, I say to you.”