A New Command

John 13:18-38
Key Verses 34

“A new command I give you: Love one another.

As I have loved you, so you must love one another.”

Introduction:

In this darkest hour of betrayal and of his impending suffering and death on the cross, the light of Christ’s glory shines forth so brightly in his steadfast determination to die for us and thereby show the full extent of his love. 

Jesus leaves us with his most precious command to love one another as we have been loved by him. May the Lord open our eyes to the greatness of the love he has for us and empower us to obey this new command and shine with the glory of his love in light this dark, heartless world and thereby draw many college students from out of darkness to Christ.

1. Read verse 18. 

ANSWER: 

Joh 13:18  "I am not referring to all of you; I know those I have chosen. But this is to fulfill the scripture: `He who shares my bread has lifted up his heel against me.'

What did Jesus know about those he had chosen?

ANSWER: 

As the Good Shepherd, Jesus knew each of them intimately and entirely, in every detail (Joh 1:48; 2:24-25; 10:14, 27; 21:17; Psa 139:1-3). 

This reminds us that we are in a knowing relationship with our Shepherd, the LORD Jesus. The word “know” refers to the experiential knowledge acquired from a close relationship like that between a husband and wife. And the word “know” connotes a relationship grounded in love. Our Shepherd knows our every need before we ask him (Psa 139:4; Mat 6:8).

Jesus says that they were “chosen”. They did not choose him but he chose them (15:16). Some were found by him directly (Joh 1:43; Mat 9:9; Luk 19:10) while others were called to himself through the agency of others like John the Baptist, Andrew or Philip (Joh 1:36-37, 41, 45, 48b). 

This reminds us of the twelve tribes of Israel whom God chose to be his treasured possession, not because they were better than other people, but because of his gracious promise to Abraham (Deu 9:5-6; Gal 3:16). Jesus’ Twelve disciples were chosen by grace to be beloved possession and his Apostles through whose gospel message he would draw all men to himself and thereby fulfill the promise to Abraham to make him the father of many nations (Joh 17:20; Gal 3:8).

This reminds us of Abraham, an ordinary, childless 75-year-old man, whom God chose to be his precious friend and the instrument through which God would accomplish his salvation plan.

This reminds us also that our choice to repent and believe in Christ in response to the Gospel message proclaimed in Bible study is the direct outcome of God’s choice to save us and give us a heart to believe and come to Jesus (Joh 1:13; 3:21; 5:21; 6:44, 70; 15:16; 17:6; 1Jo 4:19; Psa 65:4; Jer 24:7; Jas 1:18; 2Th 2:13-14; 1Th 1:4; Act 13:48; Php 1:29; 2Pe 1:1; Eph 1:11; Mat 25:34; Ro 8:33, etc.). We are reminded that salvation is by the gift of grace alone (Eph 2:8-9).

We are reminded that he has taken hold of us for a purpose, that we should no longer live for ourselves but for him who loved us and died for us, faithfully serving him in the new way of the Spirit by the power of his Spirit according to the unique gifting of the Spirit as one body for his world redemptive purpose (Ro 7:6; 1Pe 4:10-11; Ro 12:6-8).

Before Jesus chose us, our lives could only bear bad fruit. My life was only disappointing people and wounding others’ hearts. But thanks to Jesus who knows all about me, yet still chose me to bear good fruit that lasts (15:16). So the bottom line is that I need to trust Jesus that he chose me to bear good fruit through my life. I can trust Jesus, who knows me, who chose me.

Jesus also knew the one who would betray him. He discloses here to his disciples that one who was reclining at the table was a betrayer, not because Jesus had made a mistake in choosing this person, but to fulfill the Scripture concerning his betrayal.

Judas was chosen after a night of prayer (Luk 6:12-13). During Jesus’ long night in prayer, his Father disclosed to him everything concerning the particular persons whom he should choose as his apostles (Joh 5:20). And Jesus himself knew what was in Judas, whom he chose (Joh 2:24-25). He knew from that night in prayer of the choices that Judas would freely and voluntarily make to fulfill his evil desires, culminating in the betrayal.

A traitor was not among them because his hardened heart had somehow prevailed to nullify Jesus’ word that all who are given to him by the Father will savingly come to him (Joh 11:43; 5:25; 6:37; 17:6, 2, 24; 10:29; Jer 24:7; Eze 36:26-27; Acts 5:31; 11:18; 3:26; 2Ti 2:25). All the Twelve were chosen by him to be with him and learn from him and be trained as his apostles (Joh 6:70), but not all of them were his sheep. All received his outward call to discipleship, but only Judas could not hear the inward call of his Shepherd to come into his wonderful light from out of the darkness and of the love of this world (Joh 8:43; 3:21; 10:3b, 26-27).

How does Judas’ betrayal fulfill the Scripture (Psa 41:9)?

ANSWER: 

Psa 41:9  Even my close friend, whom I trusted, he who shared my bread, has lifted up his heel against me.

Joh 13:18  "I am not referring to all of you; I know those I have chosen. But this is to fulfill the scripture: `He who shares my bread has lifted up his heel against me.'

His betrayal fufilled what was foretold one thousand years beforehand through David; it fulfilled Psalm 41:9 concerning the betrayal of the Messiah by an intimate friend. 

David was referring to Ahithophel who had been his close friend and advisor but later became ungrateful and betrayed and rebelled against him (2Sa 15:12; 16:15-23; 17:4, 14, 23).

Judas was in a position of trust. He had been elevated to a position of honor as the treasurer of the group (Joh 12:6; 13:29). He also seemed to have been reclining in the position of honor at Jesus’ left.

“To “eat bread” is a cultural symbol that refers to personal intimacy – and to expose the bottom of the foot is another symbol of personal contempt.” 

The words “He who shares my bread” show us what close, personal fellowship Jesus had with his disciples. They were like family members. To maintain a close relationship like this, Jesus fully entrusted himself to the Twelve. Such is the love of Christ.

2. Read verses 19-25.

ANSWER: 

Joh 13:19-25  "I am telling you now before it happens, so that when it does happen you will believe that I am He.  20  I tell you the truth, whoever accepts anyone I send accepts me; and whoever accepts me accepts the one who sent me."  21  After he had said this, Jesus was troubled in spirit and testified, "I tell you the truth, one of you is going to betray me."  22  His disciples stared at one another, at a loss to know which of them he meant.  23  One of them, the disciple whom Jesus loved, was reclining next to him.  24  Simon Peter motioned to this disciple and said, "Ask him which one he means."  25  Leaning back against Jesus, he asked him, "Lord, who is it?"

Why did Jesus tell the disciples beforehand (19)?

ANSWER: 

Joh 13:19  "I am telling you now before it happens, so that when it does happen you will believe that I am He.

Jesus wanted them to stand firm in their faith, unmoved by the events which were about to take place. His betrayal, arrest, trial, and crucifixion would seem to invalidate his claim to be the Messiah and would surely threaten their faith in him. So, he wanted them to believe at the very time this all happened that it was no accident – that he was not the victim of an unforeseen treachery – but that his death was totally voluntary.

For their sake, Jesus predicted his betrayal so that when it did happen, they would believe that he is the divine “I AM”. The phrase “I am He” is literally “I AM” in the Greek, a reference to the name God used for himself in Exo 3:14.

He wanted for them to realize that he is the divine “I AM” who “knows all things” (16:30) concerning his origin and destiny and who had divine knowledge concerning his betrayer, that he knew who it was and knew it “from the beginning” (6:64, 70-71; 13:11). 

Jesus was preparing them to be his witnesses, his representatives who know him and can accurately present who he is to others. For that purpose, he wanted them to be convinced of his identity as the “I AM”, their God and Savior.

 

How can people accept Jesus and God (20)?

ANSWER:

Joh 13:20  I tell you the truth, whoever accepts anyone I send accepts me; and whoever accepts me accepts the one who sent me."

Receiving the messenger is to receive the Sender. Those who accept Jesus’ apostles (and their teaching) accept Jesus who sent them and this also is the equivalent of receiving the Father who sent Jesus. 

Jesus’ ministry would not cease with his departure. He established his disciples as his witnesses who would continue his ministry. He chose them that they be with him and come to know him personally and be transformed into his likeness by his presence and teaching that they might be sent forth as his representatives and ambassadors (Mar 3:14; Mat 4:19; Acts 4:13). They were his apostles – the ones sent forth to be points of contact between the outsiders and himself. They would be his body – his mouth and hands – through which he would continue the salvation work after his departure. 

How did they respond to the announcement of the betrayal (21-25)?

ANSWER:

Joh 13:21-25  After he had said this, Jesus was troubled in spirit and testified, "I tell you the truth, one of you is going to betray me."  22  His disciples stared at one another, at a loss to know which of them he meant.  23  One of them, the disciple whom Jesus loved, was reclining next to him.  24  Simon Peter motioned to this disciple and said, "Ask him which one he means."  25  Leaning back against Jesus, he asked him, "Lord, who is it?"

Jesus was “troubled in spirit” (21)

Jesus, who is fully human, was not unmoved by the difficult circumstance even though he is the eternal “I AM” who knows all things and had all things under his power (19, 3; 16:30). 

Usually when we are suffering inwardly, we do not want to share it with anyone but with a trusted friend. Jesus shared what troubled his spirit. He shared it with his chosen Twelve. 

They “stared at one another, at a loss to know which of them he meant” (22).

They asked him, one after the other, “Surely not I, Lord?” (Mat 26:22) because they each thought about their potential to be that person who would betray him. They were thinking that the betrayal was going to happen involuntarily despite their loyalty and love for him. 

They never suspected that Judas was the betrayer. He had concealed himself well.

There was nothing in the way Jesus treated Judas that caused them to suspect Judas to be the traitor. He was shown the same love.

The eleven asked, “Surely not I, Lord?” (Mat 26:22). But when Judas spoke, he said, “Surely it is not I, Rabbi?” (Mat 26:25). This was a subtle indication of the condition of Judas’ heart. Only by the Spirit can call anyone him Lord (1Co 12:3).

We all carry in ourselves the potential to betray him (Heb 3:12).

The Apostle John introduces himself here for the first time in this book as “the disciple whom Jesus loved” (23).

Apostle John had a profound sense of indebtedness to the grace of Jesus that he, an unworthy sinner, should be dearly loved (1Jn 3:1). He did not state his name or talk about his own love for Christ (Joh 7:18; 5:44; Pro 25:27; 27:2). The Spirit and the love for Christ which he imparts leads a person to be Christ-focused and full of Christ rather than of oneself (Joh 16:14; 1Co 13:4). 

Apostle John was “reclining next to him” (23). He was literally in the Greek laying upon the bosom (chest) of Jesus. He was reclining at Jesus’ right, not just in a place of honor, but in the place of special and particular affection. In this place at Jesus’ bosom, John could speak privately with Jesus. It was symbolic of his being close to the heart of his Master.

It is the highest honor to speak with the LORD face to face. Exo 33:11 reads, “The LORD would speak to Moses face to face, as a man speaks with his friend.” In verse 25, Apostle John leaned back with his head resting on Jesus' chest and looked up to behold the light of his Master’s face. This is the same picture he used to describe the close communion of the Son with his Father (1:1, 18). We have the same right of access to a face to face intimacy with the eternal “I AM” (Joh 10:14; 14:23; 4:23; 17:24; Php 2:1; 3:3; 2Co 3:18).

We must note the great contrast between the man reclining on the left of Jesus and the man on his right – the contrast between Judas and John. Apostle John beheld in the face of Christ, the light of his love. But Judas was blinded by sin and vastly separated from that light; in him was the greatest darkness even though he was reclining adjacent to him who is the light of the world. 

The distinguishing characteristic of this gospel is that it is the eyewitness account of the disciple who was intimate with Christ and who knew his person intimately. As Jesus was sent from the bosom of the Father to make him known (1:18), so the Apostle John was sent from the bosom of Jesus to make him known.

3. Read verses 26-30.

ANSWER:

Joh 13:26-30  Jesus answered, "It is the one to whom I will give this piece of bread when I have dipped it in the dish." Then, dipping the piece of bread, he gave it to Judas Iscariot, son of Simon.  27  As soon as Judas took the bread, Satan entered into him.  "What you are about to do, do quickly," Jesus told him,  28  but no one at the meal understood why Jesus said this to him.  29  Since Judas had charge of the money, some thought Jesus was telling him to buy what was needed for the Feast, or to give something to the poor.  30  As soon as Judas had taken the bread, he went out. And it was night.

How did Jesus help Judas to repent (26)?

ANSWER:

Joh 13:26-27  Jesus answered, "It is the one to whom I will give this piece of bread when I have dipped it in the dish." Then, dipping the piece of bread, he gave it to Judas Iscariot, son of Simon.  27  As soon as Judas took the bread, Satan entered into him.  "What you are about to do, do quickly," Jesus told him,

By giving the piece of bread to Judas, Jesus was perhaps showing his betrayer special honor and kindness (like doing a toast). In doing so, the prophecy in Psa 41:9 was fulfilled.

Jesus may have aimed by this act of kindness and honor to appeal to Judas to abandon his plan to carry out the betrayal. 

Jesus had tried on previous occasions to help him repent (Joh 6:64, 70-71; 12:4-8; 13:10b).

At the meal, Jesus solemnly warned him, “But woe to that man who betrays the Son of Man! It would be better for him if he had not been born.” (Mat 26:24). When Judas, who apparently reclined on Jesus’ left, asked, “Surely not I, Rabbi?” Jesus answered privately (for no one at the meal seemed to have heard it), “Yes, it is you.” (Mat 26:25). This, too, was intended to dissuade Judas from carrying out his plan.

What a persistent love Jesus showed him! It is incredible that Judas did not believe in Jesus even though he was shown so much evidence of Jesus’ identity through miracles and many tokens of his love. How great is the contrast between Judas and the Samaritans who believed because of the mere testimony of one woman (Joh 4:39). Saving revelation is a work of grace (Mat 16:17; 11:27; Joh 6:29; Eph 2:8).

Paradoxically, this final act of love precipitated Judas’ decision to betray him (the same thing happened in Mat 26:14ff and Joh 12:4 in response Mary’s act of worship). Thus, the light of Jesus’ love displayed by this act was not correctly received by Judas who was in darkness (for he had already given himself over privately to greed which is idolatry, Joh 12:6; Ro 1:23-24). It is amazing how the darkness does not have the capacity to rightly understand the light (Joh 1:5; 3:19; 1Co 2:14).

Jesus showed that all things were under his power (3) by telling Judas, “What you are about to do, do quickly.”

One might question here the morality of telling a person to do a sinful deed quickly. However, Judas had now resolved to carry out the betrayal. By resolving to do this wicked deed, he had irrevokably given himself over to Satan to become his instrument (8:44). He was, therefore, unreachable (8:43, 47).

This raises another issue: It might seem that Jesus gave up on trying to help Judas at this point – that his love for Judas failed, that he did not persevere in loving him to the end. However, this really was the end for Judas; he had crossed the point of no return. So, in that sense, Jesus loved him to the end.

The fact that Judas rejected Christ shows that he never really knew him, nor heard his voice (Joh 6:37b; 10:3, 28; 1Jn 2:19; 3:6, 9; 5:18; Jer 32:38-40).

The focus here is on the freedom and power of Jesus to control his own destiny. 

All things were under his power, even Satan (3; 14:30; 18:6; 10:18).

This instruction to Judas is intended to show that Jesus was in full control of the betrayal, not Judas or Satan, and that his death was completely voluntary.

The timing of the betrayal was also under Jesus’ control. Jesus prompted Judas to make a decision by giving him the piece of bread. He then told Judas to carry out what he decided to do quickly.

What did the other disciples think about it (28-29)?

ANSWER:

Joh 13:28-29  but no one at the meal understood why Jesus said this to him.  29  Since Judas had charge of the money, some thought Jesus was telling him to buy what was needed for the Feast, or to give something to the poor.

“No one at the meal”, not even John, understood what was going on (28). John apparently did not understand what was happening even though Jesus told him, “It is the one to whom I will give this piece of bread...” (26).

Jesus chose to identify the betrayer by the action of giving the piece of bread. However, this was also the customary way of honoring a person. 

The disciples also did not suspect anything because of Jesus’ words, “What you are about to do, do quickly” (27). By these words, Jesus gave consent to what Judas was about to do, like a master, giving approval for his servant to carry out a certain plan. The disciples, therefore, thought that Jesus was telling him to carry out some special duty as treasurer (29).

Perhaps Judas’ identity as the betrayer was divinely hidden from them in order that they might not try to stop Judas. Again, they were not thinking that Jesus was going to be betrayed by a deliberate act but involuntarily (Mat 26:22).

What did the author want to convey by saying, “And it was night"? (30)

ANSWER:

Joh 13:30  As soon as Judas had taken the bread, he went out. And it was night.

Judas left the presence of Jesus, the light of the world, and went out into the darkness like Cain who went out from the Lord’s presence (Gen 4:16; Acts 1:25; Mat 8:12; 22:13; 25:30; Psa 89:15).

It was total night in the soul of Judas.

It is night in the hearts of those who reject the Truth and follow evil (1:5).

It was also for Jesus the hour when darkness reigned (Luk 22:53).

This was the hour when the darkness in the heart of man would be made manifest by disgracing, torturing and killing his own maker, the author of life.

Darkness would seem to triumph by extinguishing the Light of the world on the cross.

His disciples would mourn the loss of their Shepherd (Joh 16:22). In the darkness, they would stumble and fall away (Mat 26:31, 56b; Zec 13:7).

4. Read verses 31-35.

ANSWER: 

Joh 13:31-35  When he was gone, Jesus said, "Now is the Son of Man glorified and God is glorified in him.  32  If God is glorified in him, God will glorify the Son in himself, and will glorify him at once.  33  "My children, I will be with you only a little longer. You will look for me, and just as I told the Jews, so I tell you now: Where I am going, you cannot come.  34  "A new command I give you: Love one another. As I have loved you, so you must love one another.  35  By this all men will know that you are my disciples, if you love one another."

What did Jesus say about his departure (31-33)?

ANSWER: 

Joh 13:31-33  When he was gone, Jesus said, "Now is the Son of Man glorified and God is glorified in him.  32  If God is glorified in him, God will glorify the Son in himself, and will glorify him at once.  33  "My children, I will be with you only a little longer. You will look for me, and just as I told the Jews, so I tell you now: Where I am going, you cannot come.

Jesus’ departure from this world was about to happen through his crucifixion, death, resurrection, and ascension.

Jesus announced, “Now is the Son of Man glorified...” (31). He uses the past tense verb, “glorified”. In his mind, it was already accomplished.

In this darkest hour of betrayal and of his impending suffering and death on the cross, Jesus announced that the hour of his glory had come.

The light of glory was about to be displayed on the cross. He was now going to be upraised on the cross for all men to see and thereby be drawn to him (12:32).

Jesus’ death and resurrection is always referred to as “his glory” (31-32; 7:39; 17:1, 4). 

This glory is in the revelation of his obedience, love, humility, power, and majesty on the cross (Joh 14:30-31; 13:1; Mat 27:54; Isa 52:13-14; Psa 22:23-27; Col 2:15). The glory displayed on the cross is chiefly in the triumph of Christ’s love – the display of the full extent of his love for sinners in the payment for their sins through his sufferings and death.

Jesus also said, “... and God is glorified in him” (31). Not only the Son but also God the Father is glorified in the crucifixion of Jesus.

The Son is the exact representation of the Father and reveals the Father in his every word and deed (Heb 1:3; Joh 5:19-20). Therefore, the glorification of Jesus on the cross is also the revelation of the glory of God who is in him (Joh 12:45-46)

The Father’s love, justice, holiness, wisdom, and faithfulness are all magnified on the cross. That God would so love us and give his only Son to die in such a manner in our place is the supreme demonstration of his glory (Joh 3:16; 1Jn 4:9; Ro 5:8).

Jesus was assured that God would immediately exalt him after completing his redemptive work.

He, therefore, stated, “If God is glorified in him, God will glorify the Son in himself, and will glorify him at once.” (32)

And he, therefore, prayed, “I have brought you glory on earth by completing the work you gave me to do.  5  And now, Father, glorify me in your presence with the glory I had with you before the world began.” (Joh 17:4-5)

This was, indeed, what happened after Jesus completed his work: He was at once exalted to the right hand of the throne of God (Mat 28:18; Acts 5:31; Heb 12:2).

Jesus now made a devestating announcement: Their beloved Shepherd was saying goodbye!! The one whom they had followed for over three years announced that he was about to leave them: “My children, I will be with you only a little longer... Where I am going, you cannot come.” (33) Jesus proceeded to give them his final words...

Why did Jesus repeat the words “glory” or “glorified”?

ANSWER: 

Joh 13:31-32  When he was gone, Jesus said, "Now is the Son of Man glorified and God is glorified in him.  32  If God is glorified in him, God will glorify the Son in himself, and will glorify him at once.

Jesus repeated the words 5 times in verses 31-32.

Jesus was emphasizing that this was the hour of his glory. In this hour of darkness, his glory as the light of the world was going to shine so much more brightly.

What command did he give them (34)?

ANSWER:

Joh 13:34  "A new command I give you: Love one another. As I have loved you, so you must love one another.

Love one another.

This does not refer to strangers or non-believers or to those who are outside our church. It refers to the people inside the church, the family of believers.

This does not refer only to our sheep or just to the lambs under our care. 

This refers to our fellow brothers and sisters and coworkers and to those who are senior members of our church.

This refers particularly to those who are closest to us, to our brother or sister right next to us. 

This is a command, not an option.

The word “must” is in there.

We must love him as he loved us by obeying this precious new command.

It is an immensely important command (the second greatest commandment in the Bible!!)

This new command is the chief way for us to practice the first and greatest commandment (1Jn 5:3; 3:23; Joh 14:15, 21, 23).

Those who obey this command are God’s children destined for heaven (1Jn 4:7, 16-17). Those who don’t obey it are Satan’s children who will go to hell (1Jn 3:10, 14; 2:9-11; 4:20; Mat 7:23; 18:33-35).

This is not a new law from Mount Sinai (Ro 4:15; Gal 3:22). Rather, it is a critical indicator that a person has already entered the kingdom of heaven by grace through faith and that the King now rules inside by his Spirit (Ro 8:9; Eze 36:27; 1Jn 3:14; 4:12; Luk 17:20-21; Joh 18:36; Gal 2:20). 

The World Mission Command (Mat 28:19; Mk 16:15-16) is not quite as important as the blessed new command to love one another (Gal 6:10; 1Jn 3:16; 1Ti 5:8; Acts 6:2-3; Eph 4:11; 1Co 12:29-31; Ro 12:5-8).

The mission to raise disciples and love them as we would our own children is important (Mat 28:20; Joh 21:17; Eph 4:12-13) but that is only one part of what is required by Jesus’ new command “love one another”. We must also love our precious coworkers, our fellow brothers and sisters.

Why is this new (1Jn 2:7-8; 3:11; Lev 19:18)?

ANSWER:

1Jn 2:7-8  Dear friends, I am not writing you a new command but an old one, which you have had since the beginning. This old command is the message you have heard.  8  Yet I am writing you a new command; its truth is seen in him and you, because the darkness is passing and the true light is already shining.

1Jn 3:11  This is the message you heard from the beginning: We should love one another.

Lev 19:17-18  "`Do not hate your brother in your heart. Rebuke your neighbor frankly so you will not share in his guilt.  18  "`Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself. I am the LORD.

The new command is an old one (Lev 19:18; 1Jn 2:7)

Yet this is a new command because it has a new foundation: Christ’s love for us demonstrated on the cross (1Jn 3:16).

The difference is between loving others “as yourself” and “as I have loved you”.
The old command was to love others merely “as yourself” (Lev 19:18; Mat 7:12; 22:39; Rom 13:8, 10; Jas 2:8; Gal 5:14) but the new command is love others as you have been loved by him who died for you (“As I have loved you...”).

The new command has a new scope: The old command (Lev 19:18) was for those who were brothers in the flesh by natural descent. But the new command of Christ is for those who are brothers spiritually by virtue of his blood. His command is directed toward the church which he was about to purchase by his blood. 

How can we love one another? (34b)

ANSWER:

Joh 13:34b  As I have loved you, so you must love one another.

The words, “As I have loved you,” indicate that we must first know the love of Jesus personally in order to practice this love for others.

Only God’s children know his love for them. Only they have hearts changed by his love (1Jn 2:5; 4:12). Only they can practice this love (1Jn 4:19, 7; 5:3-5).

Our understanding of the terribleness of our sin and the undeservedness of the grace we received that he paid the price for our sin on the cross to save us is the basis of our motivation and power to obey his new command (Luk 7:47; Gal 2:20; 1Co 15:10; 1Jo 4:19; Ro 5:5; Eph 3:17-19). This love for us is the cause for our love to him by loving one another as he loved us.

The word Jesus uses for love here is the Greek verb agapao which refers to a wholehearted, unconditional, decisional and willful, devoted love. Essentially, it means to seek the highest good of another.

The words, “As I have loved you,” point back to his act of stooping to wash their feet. By stooping to wash feet, Jesus set the example of how we should practice this new command (15). But yet, his act was only symbolic of the love he was about to demonstrate on the cross. Hence, his love for us demonstrated on the cross is the model for how we should love.

Christ suffered the penalty for our sins on the cross. As we have been thusly loved, so we must one another. Laying down our life for Jesus’ sheep is important (Joh 10:11, 15; 12:26; 21:18-19, 22; 1Pe 5:1-4) but he commands that we should lay down our life for our brothers (Joh 15:12-14; 1Jn 3:16; Col 1:24; 2Ti 2:10)! 

This is a love that does not give up on others but perseveres because Christ does not give up on us or drive us away (Joh 6:37b; 1Co 13:7-8). It is a love that is committed and sacrificial and a love that suffers to bear with the weaknesses and misunderstandings of others as Jesus did for us (Luk 23:34).

This is a love that does not secretly delight in finding evils in others or remembering their past wrongs or looking down on them or competing with them. Rather, it is a love by which we inwardly strive to cover over the sins of our brothers and sisters as Christ has done for us (Ro 4:7-8) and to behold the admirable qualities of Christ in them and learn from them (1Pe 4:8; 1Co 13:6; Ro 12:9; 2:29; Deu 6:6; Zec 7:10; Php 2:3). It is a love by which we pray for others and serve them to build them up (Ro 15:1-2).

Love comes from God, not from our own goodness or greatness or will power (1Jn 4:7; Joh 3:27; 15:5; Php 2:13; 1Co 4:7; 3:6; 2Co 3:5; 1Th 5:23). When we know and rely on the love God has for us, we can show that same love to one another. 

By loving others as we have been loved, we can grow mature and strong spiritually (Joh 21:18-19; 13:17; 4:34; Acts 5:32). 

This new command comes with the promise of great blessing (Joh 13:17) for those who practice it: The infilling of the Spirit (Joh 14:15-17, 21, 23; 17:24), answered prayer (Joh 15:16-17; 1Jo 3:21-23), and great honor (Joh 12:26).

The Twelve were a collection of people with very different characters. Their differences sometimes made it difficult for them to accept each another (Mat 18:21; Mk 9:33). They probably wondered why they were even together.

To love strangers is not as difficult as loving those who are very close to us – our fellow brothers and sisters whose weaknesses we can easily see. To love them with Jesus’ love feels like dying. Nevertheless, he commands us to love them as we have been loved. This is how we can please God and show our love to him (1Jn 5:3; Joh 14:15).

What is the mark of Jesus’ disciples? (35)

ANSWER:

Joh 13:35  By this all men will know that you are my disciples, if you love one another."

The distinguishing mark is their love. By this mark, Christ’s glory is greatly revealed (Joh 15:8; 17:22-23). By this men know that Christ is raised from the dead and reigns in power within us and among us.

The mark of a real disciple of Jesus is not that he makes other disciples (1Co 12:29-30; Eph 4:11) but that he loves his brothers (1Jn 4:14-15; Joh 8:31; 15:12, 17; 1Jn 3:23; 2:9-11; Psa 133:1-3). It is so wonderful for a person to lay down his life for the precious mission to save many souls but this sacrifice is not so great in the eyes of God if he does it without obeying the new command to deny himself and take up his cross to love his brothers (1Co 13:2-3).

The mark of a child of God who is heir of the eternal kingdom, the mark of a person born from above who is crucified to the world and is a citizen of Zion with his name written there – the mark of such a person is this one thing: That he loves his brother!

But woe to the Christians who do not have this mark and who thereby profane the holy name of Christ Jesus among the pagans and cause his little ones to run far away from his church!!! (Mat 18:6-7, 33-35).

Paradoxically, loving the people inside the church is the supernatural power by which outsiders are drawn in (Acts 2:44, 47; 4:32-33)

What this world desperately wants is love. But unregenerate people are ruled by self-love and have no power within them to give agapao love; this agapao love is something which natural man cannot show (Joh 15:5b; 1Jn 4:7). Consequently, divorce, division and selfishness are so prevalent even in churches (Tit 3:3; Ro 1:29-31; Gal 5:20). That is why the world is astonished by a church in which Christ’s sacrificial, committed love is practiced among its members. Such love is therefore a monument to Christ’s glory and a demonstration of his power. It grabs attention. This is the means, therefore, by which the brilliance of Christ’s glory shines forth and men are drawn to him (Joh 12:32). 

For the sake of his glory and the advancement of his kingdom, we have a duty to vigorously practice Mat 18:15-17 in terms of helping people be reconciled to one another and forgive.

The greatest among us is that person who loves the Lord by loving others as Christ loved him (Jas 3:13; Mat 23:11; 20:26-27; 1Co 13:1-3, 13).

5. Read verses 36-38.

ANSWER: 

Joh 13:36-38  Simon Peter asked him, "Lord, where are you going?"  Jesus replied, "Where I am going, you cannot follow now, but you will follow later."  37  Peter asked, "Lord, why can't I follow you now? I will lay down my life for you."  38  Then Jesus answered, "Will you really lay down your life for me? I tell you the truth, before the rooster crows, you will disown me three times!

What did Jesus predict about Peter (38)?

ANSWER:

Joh 13:38  Then Jesus answered, "Will you really lay down your life for me? I tell you the truth, before the rooster crows, you will disown me three times!

He predicted that Peter would deny him three times before the rooster crowed. 

What does this reveal about the limitations of human love?

ANSWER: 

It shows that we cannot love Jesus and obey his commands on our own apart from him and his grace (Joh 15:5; Gal 3:22, 14; Jer 17:5; Gal 6:3; Luk 1:51; Mat 5:3; 18:3-4).

Only with the new heart from above and by his Spirit can we know of the greatness of our sins and the greatness of his forgiveness and of the greatness of his person and love him with an undying, unfailing, self-sacrificing love (Ro 8:5-9; Col 2:11; Eze 36:26-27; 1Jn 4:4; 5:3-5).

Peter felt so confident about his courage and the strength of his love for his Master.

Peter's love confession was very beautiful in the sense that it shows the high temperature of his passion, devotion and determination to follow his beloved Master in the way of the cross (Joh 12:26; Mat 16:24).

But Peter’s pledge of love was ugly and unacceptable in the respect that it was marred by arrogant self-reliance and by ignorance of the magnitude of the power of his corrupt flesh and of the reason Christ was now going to suffer and die on the cross. Peter, who self-ignorantly said, “I will lay down my life for you” was ironically the very person who needed most for Jesus to lay down his life for him. He needed to know that saving love and power and to know that apart from it, he could do nothing. 

Peter’s love contrasts with John’s. John’s love was humble. He did not talk about his own love for Jesus but rather of Jesus’ love for him. John did not say, “I will lay down my life for you” or “Even if all fall away on account of you, I never will” (Mat 26:33). Rather, John boasted of the love Christ had for him, calling himself, “the disciple who Jesus loved” (23). 

Love is not proud. It does not boast of anything about itself but rather boasts of the beloved (1Co 13:4b; Mat 6:3; 2Co 11:23a). True love for Jesus glorifies and worships him and has a magnified view of his love for us. It sees his love as so great and measureless, that our love is so small and weak in comparison (Rev 5:12; Joh 3:31). Before his perfect, glorious love for us, we become conscious of our unworthiness and that our iniquities are truly wicked (Joh 1:27; 1Co 15:9; Isa 6:5).

The true and acceptable confession of love to Jesus is one that arises from the understanding of oneself before Christ as a sinner who has been forgiven of much and loved much (Luk 7:47; Gal 2:20; 1Co 15:10; 1Jo 4:19; Ro 5:5; Eph 3:17-19). When we know of this love for us and rely on it, we have power to lay down our life for Jesus, loving the family of believers and his lambs according to whatever gifts we have received from him (1Pe 4:10-11; 1Jn 4:16).

But we ought to talk with sober judgment about our love for him (Ro 12:3; Gal 6:3). We are sinners who can do nothing apart from him (Joh 15:5; 2Co 3:5) – sinners who must humbly depend with fear and trembling on the grace of him who can keep us from falling (Php 2:12; Jude 1:24), for at the very point we think we have graduated from this status of utter dependency and think we are standing firm, we are in trouble (1Co 10:12).

Jesus promised him, “...but you will follow later” (36). This refers to Peter’s martyrdom in about 35 years from now (Joh 21:18-19).

Jesus predicted that Peter, a man who was about to disown his Master out of cowardice and self-love, would later glorify God in his death. After 35 years of following Christ and loving him by loving his flock, Peter would grow to love Christ to the point of dying as a martyr.

This shows the all-surpassing power of the blood of Christ to purify us and transform us as we follow him and obey his commands.

In conclusion: May the Lord help us to hold Jesus’ new command to love one another just as Jesus loved us and thereby please him and glorify him.

One word: Love one another as I have loved you!

 The word “know” comes from the Greek word γινώσκω ginosko (ghin-oce'-ko) (G1097). No significant distinction exists between oída and ginosko: “oída, which means "to know" and is more or less synonymous with ginosko, is often used in the NT in a general way, e.g.. to know a person in Mk. 14:71, to be able to understand in Mt. 7:11, to apprehend in Eph. 1:18. and to recognize in 1 Th. 5:12.” (Geoffrey William Bromiley, Theological dictionary of the New Testament, Volume 1, Pg 673). This word ginosko appears in Joh 10:14-15; 17:3; 1Co 8:3; Mat 7:23, etc.. Ginosko means, “1) to learn to know, come to know, get a knowledge of perceive, feel; 1a) to become known; 2) to know, understand, perceive, have knowledge of; 2a) to understand; 2b) to know; 3) Jewish idiom for sexual intercourse between a man and a woman; 4) to become acquainted with, to know” (Joseph H. Thayer, Thayer’s Greek-English Lexicon of the New Testament) “It denotes close acquaintance with something ... It relates to the knowledge acquired in experiences both good and bad ( Hom.Il. , 18, 270; Od. , 15, 537; Plat.Resp. , V, 466c; Xen.An. , I, 7, 4). It is achieved in all the acts in which a man can attain knowledge, in seeing and hearing, in investigating and reflecting (gnw`qi sautovn). Thus ginwvskein can also mean personal acquaintance and friendship with persons...” (Gerhard Kittel, Theological Dictionary of the New Testament) “The Greek word gnosko means "to know" but it can mean to know intellectually,’ by cognition (the Latin term), or "to know intimately," as seen in Genesis 4:1: "Adam knew Eve his wife, and she conceived." The word here denotes an intimate knowledge, one the Bible uses to refer to those who, born of the Spirit, are born unto this intimate, salvific, personal knowledge of God that only the redeemed have.” (R. C. Sproul, Romans, Pg 42)

  The TDNT further defines ginosko: “As 1 Cor. 8:1ff. shows, this knowledge is not theoretical. It must go hand in hand with a love that is not just a mystical relation to God but finds expression in love of others. It is also grounded in God’s knowledge of us (cf. Gal. 4:9)...Knowing God also means being determined by love (1 Jn. 4:7-8). Love governs the relation between both Father and Son (Jn. 3:35 etc.) and Jesus and his disciples (13:1 etc.). Thus knowledge is neither observation nor mystical vision; it comes to expression in acts. Observing the commandments is a criterion of knowledge (1 Jn. 2:3ff.). Also involved is an awareness of being loved as the basis of loving (cf. Jn. 15:9; 13:34). Thus ginõskein means the recognition and reception of love, i.e., faith.” (Geoffrey William Bromiley, Theological dictionary of the New Testament, Volume 1, Pg 122)

 The details about the first century customs and the seating arrangement at the Last Supper are covered in the notes on John 13:1-17.

  Source: Craig A. Evans, The Bible knowledge background commentary: John's Gospel, Hebrews-Revelation, Pg 122. 2Sa 9:11, Mat 9:11, and Gen 43:32 also suggest that eating indicates personal intimacy.

 Source: Interlinear Scripture Analyzer, v2.13. Free tool downloaded from www.scripture4all.org.

 Source: Interlinear Scripture Analyzer, v2.13. Free tool downloaded from www.scripture4all.org.

Also, the NET Bible note on verse 23 reads, “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).” (Biblical Studies Press, New English Translation, 2006)

 The NET Bible translation of verse 23 reads, “One of his disciples, the one Jesus loved, was at the table to the right of Jesus in a place of honor.” (Biblical Studies Press, New English Translation, 2006)

 The word “bosom” carries the following connotation: “In a figurative sense it denotes intimacy and unrestrained intercourse (Gen 16:5; 2Sam 12:8); tender care and watchfulness (Isa 40:11); closest intimacy and most perfect knowledge (Joh 1:18); "into their bosom" (Ps 79:12) indicates the bosom as the seat of thought and reflection.” (James Orr, International Standard Bible Encyclopedia, Topic: Bosom) 

 In John 1:1, it is most unusual that the Greek word “pros” (translated “with”) is used. MacArthur states, “In His eternal pre-existence the Word was with God. The English translation does not bring out the full richness of the Greek expression (pros ton theon). That phrase means far more than merely that the Word existed with God; it ‘[gives] the picture of two personal beings facing one another and engaging in intelligent discourse” (W. Robert Cook, The Theology of John [Chicago: Moody, 1979], 49). From all eternity Jesus, as the second person of the trinity, was with the Father (pros ton pateTa]” (1 John 1:2) in deep, intimate fellowship. Perhaps pros ton theon could best be rendered face-to-face. The Word is a person, not an attribute of God or an emanation from Him. And He is of the same essence as the Father. Yet in an act of infinite condescension, Jesus left the glory of heaven and the privilege of face-to-face communion with His Father (cf. John 17:5).” (John MacArthur, John 1-11, Volume 25, Pg 17)

 “Most commentators assert that the giving of a morsel in this fashion was a gracious compliment from the host to one of the guests. This may indeed be the case, but no evidence from antiquity appears to be cited (John Lightfoot says that it “was a very unusual thing to dip a sop (bucellam) and reach it to any one”, HHT, p. 378)” (Leon Morris, The Gospel according to John, Pg 627) Nevertheless, F.F. Bruce states, “For the host or master of the feast (as Jesus was on this occasion) to offer one of the guests a particularly appetizing morsel was a mark of special favour.” (Frederick Fyvie Bruce, The Gospel of John, Pg 290)

 As stated in the notes on John 13:1-17, this was probably the official Passover meal. But one argument against this is taken from the fact that the disciples thought that Judas was going to “buy what was needed for the Feast” (29). Edersheim states, “Sufficient here to state, that the provision and preparation of the needful food, and indeed of all that was needful for the Feast, was allowed on the 15th Nisan [The Mishnah expressly allows the procuring even on the Sabbath of that which is required for the Passover, and the Law of the Sabbath-rest was much more strict than that of feast-days. See this in Appendix XVII., p. 783.] And this must have been specially necessary when, as in this instance, the first festive day, or 15th Nisan, was to be followed by a Sabbath, on which no such work was permitted.” (Alfred Edersheim, Life and Times of Jesus, Pg 1342) Carson states, “Many have taken these words as evidence that this meal took place twenty-four hours before the Passover (cf. notes at the beginning of this chapter). If not before the Passover, why send Judas out at this late hour? And if this were Passover night, would any shops have remained open? These objections are far from convincing. One might wonder, on these premises, why Jesus should send Judas out for purchases for a feast still twenty-four hours away. The next day would have left ample time. It is best to think of this taking place on the night of Passover, 15 Nisan. Judas was sent out (so the disciples thought) to purchase what was needed for the Feast, i.e. not the feast of Passover, but the Feast of Unleavened Bread (the hagigah), which began that night and lasted for seven days. The next day, still Friday 15 Nisan, was a high feast day; the following day was Sabbath. It might seem best to make necessary purchases (e.g. more unleavened bread) immediately. Purchases on that Thursday evening were in all likelihood possible, though inconvenient. The rabbinic authorities were in dispute on the matter (cf. Mishnah Pesahim 4:5). One could buy necessities even on a Sabbath if it fell before Passover, provided it was done by leaving something in trust rather than paying cash (Mishnah Shabbath 23:1). Moreover, it was customary to give alms to the poor on Passover night, the temple gates being left open from midnight on, allowing beggars to congregate there (Jeremias, p. 54). On any night other than Passover it is hard to imagine why the disciples might have thought Jesus was sending Judas out to give some thing to the poor: the next day would have done just as well.” (D. A. Carson, The Gospel according to John, Pg 475).

 “Christ's interview with the apostle Peter on the shore of the Sea of Tiberias (Joh 21:15-18) sets before us in a most beautiful way the different shades of meaning as found in the New Testament words phileo, and agapao. In the question of Christ, "Lovest thou me more than these?" the Greek verb agapas, denotes the highest, most perfect kind of love (Latin, diligere), implying a clear determination of will and judgment, and belonging particularly to the sphere of Divine revelation. In his answer Peter substitutes the word philo, which means the natural human affection, with its strong feeling, or sentiment, and is never used in Scripture language to designate man's love to God... Trench, in speaking of agape, says it is a word born within the bosom of revealed religion. Heathen writers do not use it at all, their nearest approach to it being philanthropia or philadelphia--the love between those of the same blood. Love in the heart of man is the offspring of the love of God. Only the regenerated heart can truly love as God loves; to this higher form of love the unregenerate can lay no claim (1 John 4:7; John 4:19; John 4:21; John 2:7-11; John 3:10; John 4:11 f).” (James Orr, International Standard Bible Encyclopedia, Topic: Love) 

 Surely the duty of the church is to encourage each member to be a shepherd, evangelist, apostle and missionary. Those who do such things are worthy of double honor for these are the greatest and most precious gifts (1Co 12:31; 1Ti 5:17; 1Th 5:12-13). However, the New Testament model for how to do church is that everybody is not supposed to do the same job but rather each person is called to participate in the Great Commission, working together as one body with each member using whatever different gifts he has received (not from man, but from God by the working of his power) to advance Christ's kingdom in one spirit in love, transcending non-essential, disputable doctrinal differences (Ro 12:4-8; Php 2:1-2; Joh 17:22-23; Ro 14:1, 22). We are, therefore, free to specialize (Acts 6:3-4) and to perfect whatever different gifts we have received and fan them into flame for Christ's glory, administering his grace in its various forms for his kingdom purpose (2Ti 1:6; 1Pe 4:10).

 “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)” (D. A. Carson, The Gospel according to John, Pg 485). “Chrysostom [c. 347–407], however, complains that in his day, Christian men show all too little love: “even now, there is nothing else that causes the heathen to stumble, except that there is no love... There own doctrines they have long condemned, and in like manner they admire ours, but they are hindered by our mode of life.” (LXXII. 5; pp. 266, 267).”  (Leon Morris, The Gospel according to John, Pg 633)

 Eusebius in Ecclesiastical History 2.25.5 writes, “It is, therefore, recorded that Paul was beheaded in Rome itself, and that Peter likewise was crucified under Nero. This account of Peter and Paul is substantiated by the fact that their names are preserved in the cemeteries of that place even to the present day.” Ecclesiastical History 3.1.2 says, “Peter appears to have preached in Pontus, Galatia, Bithynia, Cappadocia, and Asia to the Jews of the dispersion. And at last, having come to Rome, he was crucified head-downwards; for he had requested that he might suffer in this way.”

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