Verse by Verse

5 Thomas said to Him, “Lord, we do not know where You are going, and how can we know the way?”

6 Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me.

the way (v.6) — The way for sinners to be reconciled with God (Hebrews 10:20). The way to the Father’s presence (vs.2-3)

the truth (v.6) — He is the living Word. To know Him is to know the truth and vice versa.

Man’s truth (John 18:38; Romans 3:11). Christ’s truth (Colossians 2:3)

the life (v.6) — He is the source and sustainer of all life.

Man’s way (Romans 3:12)

The destination (vs.2-3) is the Father, and the way to that destination is Jesus Christ. (Acts 4:12; 1 Corinthians 3:11; 1 Timothy 2:6)

Before sin entered the world Adam enjoyed a threefold privilege in relation to God; he was in communion with his Maker; he knew Him, and he possessed spiritual life. But when he disobeyed and fell, this threefold relationship was severed. He became alienated from God, as the hiding of himself painfully demonstrated; having believed the Devil’s lie, he was no longer capable of perceiving the truth, as the making of fig leaf aprons clearly evidenced; and he no longer had spiritual life, for God’s threat “In the day thou eatest thereof thou shalt surely die” was strictly enforced. In this same awful condition has each of Adam’s descendants entered this world, for “that which is born of the flesh is flesh” — a fallen parent can beget nought but a fallen child. Every sinner, therefore, has a threefold need — reconciliation, illumination, regeneration. This threefold need is perfectly met by the Savior. He is the Way to the Father; He is the Truth incarnate; He is the Life to all who believe in Him. — Pink, pages 354-355.

1 “Let not your heart be troubled; you believe in God, believe also in Me.

2 In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you.

3 And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.

4 And where I go you know, and the way you know.”

Facing betrayal, denial, pain, humiliation, death and separation from the Father, still Christ’s main concern was for those He loves.

your (v.1) and “you” (in Luke 22:31) are plural, addressed to all the disciples.

believe (v.1) — He demands the same faith as they had in the Father. Believe in God (who is invisible). Believe in Me (who would soon be invisible). This is an exhortation to faith. In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials, that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ, whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory, receiving the end of your faith — the salvation of your souls (1 Peter 1:8).

My Father’s house (v.2) temple (2:16). It was a figure of another house (Acts 7:44; Hebrews 8:5). The true tabernacle (Hebrews 8:2). Ultimately, it was heaven (Isaiah 66:1) or, in God’s presence.

many (v.2) — room for all

mansions (v.2) — dwelling places (In 14:23, translated “abode)

I go to prepare a place — His death and resurrection prepared our means of access to the Father. He goes as High Priest and intercessor.

I will come again (v.3) — The rapture? (no, because Paul only revealed that mystery later). The second coming? (it doesn’t seem to fit). This is probably a reference to His resurrection a few days hence.

there ye may be also (v.3) — eternal communion and fellowship (John 17:24)

Our ultimate destiny is to be where Christ is. His death and resurrection prepared our way there. He is the way to that life.

My take on this passage is this: Christ said there was room for many people to dwell with the Father. He (Christ) was going—to his death—to prepare a way for those people to dwell with the Father. He was going, but He would come again (His resurrection) and gather them so they could be where He was—dwelling with the Father.

36 Simon Peter said to Him, “Lord, where are You going?” Jesus answered him, “Where I am going you cannot follow Me now, but you shall follow Me afterward.”

37 Peter said to Him, “Lord, why can I not follow You now? I will lay down my life for Your sake.”

38 Jesus answered him, “Will you lay down your life for My sake? Most assuredly, I say to you, the rooster shall not crow till you have denied Me three times.

where are you going? (v. 36) — The disciples still didn’t understand that Christ had to die.

where I am going (v. 36) — death and glory

The next record of Peter speaking after verse 37 is his first denial of Christ in John 18:17.

Peter’s three denials — Matthew 26:69-75; Mark 14:66-72; Luke 22:31-34

In the original Greek, there is no break between John 13:38 and John 14:1.

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

32 If God is glorified in Him, God will also glorify Him in Himself, and glorify Him immediately.

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.

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

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

when he had gone out (v. 31) — Judas, on his way to betray Jesus

 Now (v.31) speaking of the near future, which was a certainty. He spoke of His death as glory. The Cross was testimony to God’s power, justice, holiness, faithfulness and love.

Son of Man (v.31) — Jewish name for the Messiah

Christ was preparing His disciples for the horror of the next day. He begins with the assurance that the Messiah was already glorified — and more glory was to come (the Cross, His atoning work and His return to the Father where He would sit on His right hand).

little children (v. 33) = believers. Christ never used this term while Judas was part of the company.

a little while longer (v. 33) = a very short time (Greek — mikron)

as I said to the Jews (v. 33) — John 8:21

you cannot come (v. 33) — as in the Old Testament type (Leviticus 16:17) when the high priest went into the Holy Place to make atonement.

He promised to return to them (John 14:1-4), but in the meantime, He gives them a new commandment (John 15:12). In the Old Testament (Leviticus 19:18), it was “love your neighbor as yourself.” Now it was “love as I have loved.”

But wherein was Christ’s death on the Cross His glorification? Notice, first, that He said, “Now is the Son of Man glorified.” It was the Son of God as incarnate who was “glorified” on the cross. But how? Wherein? First, in that He there performed the greatest work which the whole history of the entire universe ever witnessed, or ever will witness. For it the centuries waited; to it the centuries look back. Second, because there He reversed the conduct of the first man. The first Adam was disobedient unto death, the last Adam was obedient unto death, even the death of the Cross. The glory of man is to glorify God; and never was God more glorified than when His own incarnate Son laid down His life in submission to His command (John 10:18); and never was human nature so glorified as when the Son of Man thus glorified God. Third, because through death He destroyed him who had the power of death, that is the devil (Hebrews 2:14) … Fourth, because at the Cross was paid the ransom-price which purchased for Himself all [who are saved] … Finally, by virtue of His Cross-work, a glory was acquired by the Mediator: there is now a glorified Man at God’s right hand. “Wherefore God also hath highly exalted Him, and given Him a name which is above every name” (Philippians 2:10). — Pink, pages 336-337.

21 When Jesus had said these things, He was troubled in spirit, and testified and said, “Most assuredly, I say to you, one of you will betray Me.”

22 Then the disciples looked at one another, perplexed about whom He spoke.

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

24 Simon Peter therefore motioned to him to ask who it was of whom He spoke.

25 Then, leaning back on Jesus’ breast, he said to Him, “Lord, who is it?”

26 Jesus answered, “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.

27 Now after the piece of bread, Satan entered him. Then Jesus said to him, “What you do, do quickly.”

28 But no one at the table knew for what reason He said this to him.

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.

30 Having received the piece of bread, he then went out immediately. And it was night.

The Lord’s Supper (after verse 30) — only for the saved

troubled (v. 21) — not self-pity or fear but sorrow for Judas

Judas obviously gave nothing away by look or action (Matthew 26:25).

disciple whom Jesus loved — John (also in John 20:2; 21:7, 20)

Peter (v.24) — always outspoken and impetuous

Jesus answered John’s question (v.26), perhaps whispered to John alone.

piece of bread — dipped in sauce, usually a mark of honor

Satan entered him (v.27) — Judas had been influenced. He was now possessed (Matthew 26:24). When Judas left, it was on a road that led  to hell.

18 “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.’

19 Now I tell you before it comes, that when it does come to pass, you may believe that I am He.

20 Most assuredly, I say to you, he who receives whomever I send receives Me; and he who receives Me receives Him who sent Me.”

Verse 18 takes up where verse 10 left off.

Christ knew when He chose Judas that he would betray Him. So why choose Him? That Scripture would be fulfilled (Psalm 41:9). Jesus told them in advance so they would understand after it happened. (Acts 1:16)

Lifted up his heel (v. 18) = “given me a great fall,” or, “taken cruel advantage.” A Hebrew metaphor derived from a horse preparing to kick. See also Genesis 3:15.

the quote (v. 18) is from Psalm 41:9, referring to 2 Samuel 16:20 – 17:3, 23). What David suffered from Ahithophel foreshadowed what David’s descendant, Jesus Christ, would suffer from Judas.

The fulfillment of His prediction based on the prophecy of the forty-first Psalm would prove to them His Deity, that He is the omniscient I AM. Psalm 41 refers to the treachery of Ahithopel towards David, and is therefore a prophetic type of Judas’s treachery against David’s Son and David’s Lord. The words which follow verse 20 were spoken by Him to comfort His true disciples and to show them that they were unaffected by Judas’s coming betrayal and horrible fall. — Gaebelein, page 254.

receives Him who sent Me (v. 20) — Jesus assured the other 11 disciples that they were secure (Matthew 10:42).

12 So when He had washed their feet, taken His garments, and sat down again, He said to them, “Do you know what I have done to you?

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

14 If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet.

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

16 Most assuredly, I say to you, a servant is not greater than his master; nor is he who is sent greater than he who sent him.

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

Teacher and Lord (v.13) = (in Greek) the Teacher and the Lord. Christ knew and claimed His greatness.

In the New Testament, no follower of Christ ever referred to Him as simply “Jesus.”

wash one another’s feet (v.14) — symbolic of service (love and humility). Nowhere else in Scripture is foot-washing mentioned except 1 Timothy 5:10 where it is simply as act of hospitality.

The symbolic meaning (Matthew 20:26-28; Galatians 6:1) — cleansing of dirt from our walk

Verse 16 — be subservient, esteem others as better

Why hadn’t the disciples already washed each others’ feet? The answer can be found in Luke 22:24-27, which took place during the same meal.

6 Then He came to Simon Peter. And Peter said to Him, “Lord, are You washing my feet?”

7 Jesus answered and said to him, “What I am doing you do not understand now, but you will know after this.”

8 Peter said to Him, “You shall never wash my feet!”Jesus answered him, “If I do not wash you, you have no part with Me.”

9 Simon Peter said to Him, “Lord, not my feet only, but also my hands and my head!”

10 Jesus said to him, “He who is bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you.”

11 For He knew who would betray Him; therefore He said, “You are not all clean.”

Are You washing my feet (v. 6) emphasis in original Greek

after this (v. 7) — after the Spirit had come and made things clear

part (v.8) — fellowship, new nature communion (2 Corinthians 6:15)

he who is bathed (v. 10) — the new birth, regeneration by water (the Word) and the Spirit (Titus 3:5). Once accomplished, it cannot be repeated.

needs only to wash his feet (v. 10) — referring to the believer’s walk which needs the cleansing of the Word (Ephesians 5:25-26). But the believer needs no further washing because, before God, he is spotless.

The first “washing” in verse 10 is from the Greek word for “bathed.” The second washing is from the Greek word for “cleaning the extremities.”

This same distinction was plainly marked in the Old Testament. When Aaron and his sons were consecrated, they were bathed all over (Exodus 29:4; Leviticus 8:6); but at the laver it was only their hands and feet which were daily cleaned (Exodus 30:19-21). — Pink, page 308

2 And supper being ended, the devil having already put it into the heart of Judas Iscariot, Simon’s son, to betray Him,

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

4 rose from supper and laid aside His garments, took a towel and girded Himself.

5 After that, He poured water into a basin and began to wash the disciples’ feet, and to wipe them with the towel with which He was girded.

Judas (v. 2) — a devil (John 6:70)

put it into the heart (v. 2) = dropped into (Matthew 26:14)

Verse three shows the tremendous love and condescension in what Christ was about to do.

rose from supper (v. 4) = should read “during supper.” This was probably the Passover meal. The Lord’s supper hadn’t yet been instituted.

garments (v. 4) — His long, loose outer robe

girded Himself (v. 4) — took on the form of a servant (Philippians 2:5-11)

Midway through the meal our Lord rose from the table, laid aside His garments, and tied a long linen towel about His waist. In the Eastern culture of the day, a towel girded about the midsection was the sign of a servant or slave. According to Luke’s account (Luke 22:24), we know that at this supper the disciples were arguing among themselves about who was the greatest! While this contentious spirit manifested itself, Jesus put on the badge of a servant. — Comfort, page 211

foot washing (v. 5) — a rite of hospitality (Genesis 18:4; 19:2; 24:32; Judges 19:21) an act of humility and love

water (v. 5) — symbolizes the Word (Psalm 119:9; Ephesians 5:25-26)

There is a difference between the washing of regeneration and the washing for continued fellowship, sanctification, and communion. Our daily contact with the evil all around causes the dust of defilement to settle upon us so that the mirror of our conscience is dimmed and the spiritual affections of our heart dulled. The believer’s initial cleansing cannot be repeated — and does not need to be, for it cannot be canceled. But our daily walk must be brought under review and everything removed that would hinder the full experience and enjoyment of our privileges as children of God. We are human and, therefore, easily defiled by the world. We don’t need to be saved again, but we do need to have the grime of the journey of life washed from us. Ephesians 5:26 speaks of our sanctification and cleansing with the washing of water by the Word. The Word of God is likened to water, and its daily application to our lives keeps us in fellowship with our Lord. — Comfort, page 211

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Three things are to be carefully noted here as reasons why He washed His disciples’ feet on this occasion. First, He knew that His hour was come when He should depart out of this world (13:1); second, He loved His own unto the end (13:1); third, because all things had been given into His hands, and He that had come from God was returning to God — for these reasons He arose from the table and girded Himself with a towel. As we shall see, all of this finds its explanation in the Lords’ words to Peter, “If I wash thee not, thou hast no part with me” (13:8). For three years the disciples had had “a part” with Him. But now He was about to leave them; but before doing so He would assure them (and us) that His wondrous love continues undiminished and unchanged after His return to the Father. Christ began a service in the Glory which, in another manner, He will continue forever. The service in which He is now engaged is to maintain our “part” with Him. — Pink, page 298

1 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.

From chapter 13 to chapter 17, Jesus is alone with His disciples.

His own — the 12 disciples

He loved them — Even with the knowledge that all would abandon Him, one would deny Him and one would betray Him.

to the end — can also be translated “to the utmost.”

Knowing full well that He was soon to suffer and die, Jesus’ main concern was for His disciples. He expressed His love by service — washing their feet — as a foretaste of His greater service soon to come.

It would be natural for the disciples to conclude that His ministry unto them was also ended. But not so. It would continue, and that is what this blessed section of John’s Gospel is primarily designed to show us. He loves these disciples (and us) not only unto the Cross, but “unto the end.” His return to the Father would neither terminate not diminish the activities of His love for His own: in Heaven, He is still occupied with the interest of His people. — Pink, page 292.

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“Now before the feast of the Passover,” immediately before, for on the morrow Christ was to die as the true Lamb. The “Passover” itself was eaten at the close of the fourteenth day of Nisan (Exodus 12:6, 8); but “the feast,” which lasted seven days, began on the fifteenth (Numbers 28:17). What we have here, then, transpired on the eve before our Lord’s death. — Pink, page 294.