Bullet Point Bible

Jesus Washes the Disciples' Feet

¹ Just before the Passover Feast, Jesus knew that his time had come to depart from this world to the Father. Having loved his own who were in the world, he now loved them to the very end.² The evening meal was in progress, and the devil had already put into the heart of Judas Iscariot, Simon's son, that he should betray Jesus.³ Because Jesus knew that the Father had handed all things over to him, and that he had come from God and was going back to God,⁴ he got up from the meal, removed his outer clothes, took a towel and tied it around himself.⁵ He poured water into the washbasin and began to wash the disciples' feet and to dry them with the towel he had wrapped around himself.⁶ Then he came to Simon Peter. Peter said to him, "Lord, are you going to wash my feet?"⁷ Jesus replied, "You do not understand what I am doing now, but you will understand after these things."⁸ Peter said to him, "You will never wash my feet!" Jesus replied, If I do not wash you, you have no share with me.⁹ Simon Peter said to him, "Lord, wash not only my feet, but also my hands and my head!"¹⁰ Jesus replied, "The one who has bathed needs only to wash his feet, but is completely clean. And you disciples are clean, but not every one of you."¹¹ (For Jesus knew the one who was going to betray him. For this reason he said, "Not every one of you is clean.")

The setting is the Passover meal, emphasizing themes of deliverance, sacrifice, and covenant (John 13:1).
Jesus' love for his disciples is highlighted as complete and enduring ("loved them to the end"), even knowing his impending departure and betrayal (John 13:1).
The mention of the devil's influence on Judas underscores the spiritual battle surrounding Jesus' final hours (John 13:2).
Jesus acts with full awareness of his divine authority and origin, making his humble service even more profound (John 13:3).
Footwashing was typically performed by the lowest servant or slave, demonstrating Jesus' radical humility and servant leadership (John 13:4-5). See Philippians 2:5-8 for a parallel theme.
Peter's initial refusal stems from shock and a sense of inappropriateness, not understanding the spiritual significance (John 13:6, 8).
Jesus' response, "{{Unless I wash you, you have no part with me}}," points to the necessity of spiritual cleansing through him for fellowship (John 13:8). This relates to salvation and ongoing sanctification.
Peter's impulsive swing from refusal to demanding a full bath shows his characteristic zeal but continued misunderstanding (John 13:9).
Jesus clarifies that those already "bathed" (saved, justified) only need cleansing from daily defilement ("wash their feet"), representing ongoing forgiveness or sanctification (John 13:10). Compare Ephesians 5:26.
Jesus' statement "{{you are clean, though not every one of you}}" explicitly foreshadows Judas' betrayal, indicating one disciple remains spiritually unclean despite the outward act (John 13:10-11).

The Meaning of Servant Leadership

¹² So when Jesus had washed their feet and put his outer clothing back on, he took his place at the table again and said to them, "Do you understand what I have done for you?¹³ You call me 'Teacher' and 'Lord,' and do so correctly, for that is what I am.¹⁴ If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another's feet.¹⁵ For I have given you an example -you should do just as I have done for you.¹⁶ I tell you the solemn truth, the slave is not greater than his master, nor is the one who is sent as a messenger greater than the one who sent him.¹⁷ If you understand these things, you will be blessed if you do them.

Jesus explicitly transitions from the act to its meaning, ensuring the disciples grasp the lesson (John 13:12).
He affirms their recognition of his authority ("Teacher" and "Lord") to emphasize the significance of his humble action (John 13:13).
The command to "wash one another's feet" is a call to mutual love, humility, and service within the community of believers (John 13:14).
Jesus presents his action not just as symbolic but as a direct example ("paradigm") for his followers to emulate in their relationships (John 13:15). See 1 Peter 2:21.
The principle "no servant is greater than his master" reinforces that if the Lord humbled himself, his followers must do likewise (John 13:16). Compare Matthew 10:24.
True blessing comes not merely from knowing these principles but from actively practicing them (John 13:17). This connects knowledge with obedience, a common theme in Jesus' teaching (Matthew 7:24-27).
This teaching redefines greatness in the Kingdom of God, contrasting worldly power structures with servant leadership (Mark 10:42-45).

Jesus Predicts His Betrayal

¹⁸ "What I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture, ' The one who eats my breadhas turned against me .'¹⁹ I am telling you this now, before it happens, so that when it happens you may believe that I am he.²⁰ I tell you the solemn truth, whoever accepts the one I send accepts me, and whoever accepts me accepts the one who sent me."

Jesus clarifies that his previous statement about being "clean" (John 13:10) and the call to service did not apply equally to Judas (John 13:18).
He quotes Psalm 41:9, applying it to Judas' betrayal, showing that even this treachery is within God's sovereign plan and foreknown in Scripture (John 13:18).
Sharing bread was a sign of fellowship and hospitality in ancient Near Eastern culture, making the betrayal particularly heinous (John 13:18).
Jesus predicts the betrayal to strengthen the disciples' faith later; knowing he foretold it would confirm his identity ("I am he" - ego eimi) and divine knowledge when the event occurred (John 13:19).
The phrase "I am he" (Greek: *ego eimi*) echoes God's self-revelation in Isaiah (e.g., Isaiah 43:10) and signifies Jesus' divinity.
Verse 20 shifts focus back to the disciples' mission, emphasizing the continuity between the Father, Jesus, and those Jesus sends. Accepting Jesus' messengers is equivalent to accepting Jesus and the Father (John 13:20). Compare Matthew 10:40.
This verse reassures the faithful disciples of their authority and connection to God, even amidst the turmoil of the coming betrayal and Jesus' departure.

Identifying the Betrayer

²¹ When he had said these things, Jesus was greatly distressed in spirit, and testified, "I tell you the solemn truth, one of you will betray me."²² The disciples began to look at one another, worried and perplexed to know which of them he was talking about.²³ One of his disciples, the one Jesus loved, was at the table to the right of Jesus in a place of honor.²⁴ So Simon Peter gestured to this disciple to ask Jesus who it was he was referring to.²⁵ Then the disciple whom Jesus loved leaned back against Jesus' chest and asked him, "Lord, who is it?"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.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."²⁸ (Now none of those present at the table understood why Jesus said this to Judas.²⁹ Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, or to give something to the poor.)³⁰ Judas took the piece of bread and went out immediately. (Now it was night.)

Jesus expresses deep emotional distress ("troubled in spirit") over the impending betrayal, showing his humanity even as he fulfills prophecy (John 13:21).
The disciples' confusion reveals their unawareness of Judas' intentions, highlighting the hidden nature of the betrayal (John 13:22).
The "disciple whom Jesus loved" (traditionally John, the author) acts as an intermediary for Peter, showcasing their close relationship with Jesus (John 13:23-25).
The act of giving the dipped morsel, often a gesture of honor or friendship, becomes the sign identifying the betrayer, adding a layer of tragic irony (John 13:26).
Satan's entering Judas signifies the culmination of demonic influence and Judas' final commitment to the act of betrayal (John 13:27). Compare Luke 22:3.
Jesus' command "{{What you are about to do, do quickly}}" demonstrates his control over the situation, even directing the timing of his own betrayal (John 13:27).
The other disciples completely misunderstand Jesus' words to Judas, showing how inconceivable the betrayal was to them (John 13:28-29).
Judas' departure into the "night" is symbolic, representing his movement into spiritual darkness and separation from the Light of the World (Jesus) (John 13:30). See John 3:19-21.

The New Commandment and Glory

³¹ When Judas 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 he will glorify him right away.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.³⁴ "I give you a new commandment-to love one another. Just as I have loved you, you also are to love one another.³⁵ Everyone will know by this that you are my disciples-if you have love for one another."

With Judas gone, Jesus speaks of his imminent glorification, linking it directly to the departure of the betrayer and the beginning of his passion (John 13:31).
Glorification here refers to Jesus' suffering, death, resurrection, and ascension, through which his divine identity is fully revealed and God's redemptive plan accomplished (John 13:31-32). See John 12:23-28.
The mutual glorification between the Father and the Son highlights their unity and shared purpose in the work of salvation (John 13:31-32).
Jesus prepares his disciples for his physical departure, using tender language ("My children") and echoing his earlier words to his opponents (John 7:34, 8:21), but now addressed to his followers (John 13:33).
He issues a "new command": to love one another, distinct from the Old Testament command (Leviticus 19:18) because its standard is Christ's own sacrificial love ("As I have loved you") (John 13:34).
This Christ-like love is not just an internal disposition but the defining characteristic and visible evidence ("By this everyone will know") of true discipleship to the outside world (John 13:35).
The command emphasizes the importance of community and mutual support among believers, especially in light of Jesus' departure.

Jesus Predicts Peter's Denial

³⁶ Simon Peter said to him, "Lord, where are you going?" Jesus replied, Where I am going, you cannot follow me now, but you will follow later.³⁷ Peter said to him, "Lord, why can't I follow you now? I will lay down my life for you!"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!

Peter, focusing on Jesus' physical departure, misses the deeper implication of glorification and asks a practical question (John 13:36).
Jesus confirms Peter cannot follow him immediately (to death and heavenly glory) but assures him he will eventually follow (likely referring to Peter's future martyrdom) (John 13:36).
Peter's bold declaration of loyalty, "{{I will lay down my life for you}}," contrasts sharply with Jesus' preceding command for disciples to love *one another* as he loved them (John 13:37). It shows sincere but self-confident devotion.
Jesus challenges Peter's self-assessment with a specific and startling prediction of his threefold denial before the rooster crows (a time marker indicating early morning) (John 13:38).
This prediction serves as a sobering reminder of human weakness, even among the most zealous disciples, and highlights the disciples' need for divine strength rather than self-reliance.
The juxtaposition of Judas' betrayal, the command to love, and Peter's predicted denial creates a powerful picture of the challenges and realities of discipleship during the passion narrative.
This prediction sets the stage for Peter's failure and subsequent restoration in John 21.

The Bullet Point Bible

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