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Gospel of John - Chapter 13
- Chap 13 begins the ‘Book of Glory’ which includes the unique farewell or “Last Supper” discourses (chs
13-17), the passion narrative (chs 18-19), the resurrection (ch 20), and the epilogue (ch 21).
- In the farewell discourses the gospel moves from signs to Jesus speaking in the present as the risen Lord -
with no time or space references, story time merges with Jesus time. Jesus is speaking to all Christians
of all times. Similar elements to other farewell discourses: Joseph (Gen 47-49), Joshua (Josh 22-24) and
Moses (Deut 29-34). Elements include: announcement of imminent departure, sorrow/reassurance, recap
of life, directive to keep God’s commands, love/unity of children, fate of children, promise of God’s
presence, and of a successor (R E Brown). Many apocalyptic similarities with Mark 13.
- Stress is on union: of Jesus with his Father and with the Spirit, of Jesus with the disciples, of the disciples
with each other. Love now takes over from the arguments with ‘the Jews’.
- The somewhat repetitious and inconsistent nature of chaps 13-17 represents the early Christians, after the
death of Jesus, teasing meaning out of their belief in Jesus and various conflicting philosophies of
synagogue Judaism, Christian gnostic beliefs, radical Qumran ideology, Roman imperialism, etc.
Prepares both for Jesus’ departure and the disciples’ own difficult future.
- The foot-washing appears to be interpreted twice, the more moralistic vv.12-20 sometimes seen as later
than vv.6-11, this is not necessary. But many differing interpretations of the foot-washing, from simple
example to follow to hints of Baptism and Eucharist. Now widely accepted as indicating the sort of death
Jesus was to undergo, through which salvation comes. Thus we have to do as Jesus did in order to share
in Jesus’ life.
- Can be seen in 3 sections, divided by double Amens: Foot-washing 1-17, To make God Known 18-20,
Gift of the Morsel 21-38.
- 1: Again we are approaching a Passover, (this meal is on the Thursday; in the synoptics the Last Supper
is on the Friday) but this time it is Jesus’ own Passover from this world to the Father. The feasts of the
Jews and the ‘hour’ of Jesus now come together. Jesus time and gospel time come together. Jesus’ hour
supplants the seder meal. Jesus’ foot-washing symbolises his servant death - and therefore prepares for
the disciples’ death. Nowhere else is Jesus recorded as washing his disciples’ feet as an example to
follow. John does not record many details of this formal meal which are in the synoptics, and even has it
on a different day. The ‘hour’ is now revealed as the time when Jesus will pass from his earthly life and
return to his Father: this will be a supreme demonstration of his love for ‘his own’, loving them both to
the end of his earthly life, and to the extreme sacrifice of his life, his death both making his supreme love
known and making God known. The verbs are past tense: Jesus knew and loved his own to the end - now
completed.
- For the first time we are told what the glory of the hour is - for Jesus to pass from the world to the Father.
A moment of glorious reunion for Jesus. “Loved his own” recalls 1:11. Are “his own” whom he loved to
the end those who do not receive him, or those who follow him? But the focus is on Jesus’ persistent
love - total, permanent and “until completion”.
- 1 & 3: show the Father, as Jesus’ leader, surrounding - and so neutralising - the devil’s activity in v. 2, as
Judas’ leader. Cf similar pattern in 18:4-8.
- In earthly terms the Passover is sacred and Jesus’ hour is very ordinary. But from the heavenly viewpoint
sacred and profane are interchanged: the Passover is a national celebration with sacrifice of lambs; while
Jesus’ hour is the focal point of the messiah’s time on earth, when he will be sacrificed as the Lamb of
God, supplanting the passover meal. The glory of this hour is now disclosed for the first time: it is the
hour for Jesus to pass over from this world to the Father: the earthly reality of death is enshadowed by the
bright illumination and celebration of Jesus’ reunion with and return to the one who sent him. A moment
of glory, not pain.
- Jesus ‘loved his own to the end’: Cf 1:11, 10:3-4, 10:12. ‘to the end’ has meaning of ‘until completion’,
as in ‘completion of his Father’s work’ 4:44, 5:36, and also ‘to the ultimate’ - ie extreme sacrifice.
- 2: But God’s plan clashes with Satan’s: Jesus love for his own is opposed by Satan determining that one
of Jesus’ own would betray him. It is a passover for Judas also - but into the hands of Satan. A problem
for early Christians was: Why did Jesus choose Judas if he knew he would betray him? But he chooses
us even though we will betray him! John insists that Jesus knew of Judas’ betrayal and that it fitted into
God’s plan. Usual reading is that the devil had ‘put it into the heart’ (of Judas) or ‘thrust it in’ - idiom
for ‘Judas had decided’ - it is done deed. Similar root to word for throwing stones - violence has also
entered Judas’ heart - by force or willingly? But the Greek is ambiguous: more recent translation and
commentaries have ‘his’ referring to the devil: ie at this point the devil has decided, only later does Judas
accept the idea. Otherwise v 27 appears to contradict v 2. As usual, John may intend both readings.
- 3: Narrator reminds the reader that Jesus and the Father are of one mind, and everything that follows is
with our consciousness of this refreshed: we are constantly aware that the source and goal of Jesus’ life is
God the all-powerful Father, from whom he came and to whom he is now returning. The Cross is where a
great divine work was done and the divine glory shown: the Father is not an idle spectator, he does his
will on Calvary. We are also reminded that Jesus came from God, to whom he is about to return, even
though Jesus is about to perform an act of supreme humility.
- 4: Jesus ‘rises’ from the table - present tense makes the scene very vivid. Cf resurrection; but then he
‘lays aside his outer shell/garments - plural’ - Cf life, but reverse order. Same words in Greek as used
elsewhere in context of Jesus’ death and resurrection, indicating that the foot-washing is to be seen in
this context too. Hebrews would see body and spirit as one, but Greeks, who are now among God’s
children, would see the shell as physical body. It is fitting to express Jesus’ action in their language.
And ‘takes’ or ‘receives’ - usual meaning, as in ‘receives his own’ (1:12) - a towel. In a sense it is the
risen Lord who speaks now. Jesus’ knowledge and love of his own, even his betrayer, now expressed in
actions.
- 5: literally ‘threw’ the water into a basin: throwing stones causes death, throwing this water is
preparation for death. ‘washing’ as at the pool of Siloam that led the blind to see. And ‘wiping’ as Mary
wipes Jesus’ feet with her hair (12:3) after anointing them as if for burial. So Jesus, who lays down his
life for his own, girds himself to prepare the disciples to see their own deaths that are approaching. In
the Hellenistic synagogue washing of feet was a preparation for meeting God - Philo; washing and
anointing in Ex 30:19-30 before meeting with God.
- 6: Cf Mk 8:32. Peter’s objection indicates that Peter does not understand Jesus’ actions or God’s design,
he is not fully open to the revelation of God in Jesus’ words and actions.
- 7. Jesus accepts that Peter cannot understand ‘now’, but assures him that later he will do so. Again,
understanding the meaning of what Jesus did comes only after the Resurrection. Humility can be
understood now, but baptism flows only from the glorified Jesus, through the Cross. Omitting
footwashing bars one from a part in eternal life. “meta tauta” often translated as “later”, is better
translated as “after these things” and expresses the great distance between Jesus’ knowledge and Peter’s,
whose further comments can be seen as coming from this human place of “not knowing”. It appears that
something significant is to happen before this understanding comes: ie the ‘hour’ of Jesus loving ‘his
own’ ‘to the end’.
- 8: We need not be surprised at Peter’s violent reaction, without the benefit of understanding John’s
suggested implications of preparation for death: feet are often the last part of our body we would wish to
receive attention from another! A very personal space. Not even a slave would be required to perform
this service, except for a special visitor, as in non-canonical OT books, eg Abraham and Isaac wash the
feet of the angel Michael. But Jesus wants all of him - to receive his share or heritage. As well as pre-figuring the humility of the Cross, the footwashing - and the service to others it implies - is an absolute
condition of participation in the Johannine community, the heritage of those who follow Jesus. Our
cleansing and salvific death through our baptism and through Jesus’ death is essential for eternal life, but
(see v 10) need not be repeated: sacramental participation. Note that the Cross is essential for salvation:
following Jesus’ example without accepting the costs in full is not enough - see v. 34.
- 9: Apart from light relief, Peter’s reaction may be a jibe at the Pharisaic practice of wearing phylacteries
as a sign of sharing in the inheritance of the tribes of Israel: Peter wants to be marked too as a member of
Jesus’ tribe, but in an invisible way. Could it also be an angry response: ‘wash all of me since you think I
am unclean’, indicative of those in John’s community who say ‘we have no sin’ (1 Jn 1:8)? Peter thinks
more washing is better; but washing once, and Jesus’ sacrifice once, are enough. But Peter is reluctant to
do what Jesus wants, failing to trust Jesus in this.
- 10: Peter has missed the point: it is not bathing the whole body, nor ritual cleansing that is effective: as
for the blind man (9:7) it is Jesus’ (sacramental) washing of feet that makes one clean. The Judean
purification and the Baptist’s baptism has lost its power (2:6, 3:25) and is replaced by Jesus’
footwashing, symbolising his saving death. The word used for “bathing” is standard NT term for
baptism. Once you are baptised, you do not need re-baptism. Some manuscripts have extra words: ‘but
only the feet’ - believed to have been added later to explain why Sacramental Penance is needed: not now
seen as original. Once you have committed yourself to Jesus, further cleansing - and further Calvaries -
are not needed.
- 11. But Jesus points out that not all are clean (either not everyone or not their whole bodies - their feet
will be dusty): Peter is clean, though not yet physically washed, but Judas, though washed by Jesus, is not
clean, because he is not committed, while Peter is. Jesus knows his disciples very well. Not new rituals
in John’s gospel, but true sacraments: physical/verbal acts signifying the presence of grace. Peter’s
acceptance of the need for Jesus to wash his feet is what matters, not the actual washing. Judas’
willingness to be washed is not enough to cleanse him - he is committed to his father’s will. Jesus’
makes this loving intimate gesture to all his disciples, including Peter who does not understand and still
wants things his way, and even including Judas who Jesus knows is betraying him. Acceptance of Jesus’
humility and passion is essential to be his follower. How hard it is to accept this gift from God of a share
in his life and salvation through the Cross - all we have to do is to accept the offer! We must not be too
proud to accept the entry-ritual of baptism, and so associate ourselves with Jesus. Jesus disciples are
already cleansed by receiving his word, just as people would bathe their whole body before going out to a
feast, but they are in the world and they need to be cleansed from impurities acquired by accident and
error, else their feet will bring the world’s dirt into the community, just as visitors would need water to
be poured over their feet as they enter the host’s house.
- So we need the periodic cleansing of the Our Father, the I Confess during Mass, and the sacrament of
Penance.
- 12: Replacing his outer garments signifies his authority to receive or take back his life again.
- The ‘risen’ Jesus now sits down to explain what he has done. We know Peter does not understand.
- 13: For the first time in this gospel Jesus commends 2 titles given him by the disciples, instead of his
usual reference to himself as the Son of Man, etc. But they need further instruction on how his action as
Teacher and Lord should affect their lives.
- 14: Cf Mk 8:32. If I have washed your feet to prepare you for your deaths, you also should do the same
to prepare each for their deaths. They (and we) are asked to repeat this example of loving gift of self
symbolised in the footwashing. We must follow the example of Christ by living as servants to each other,
especially those in authority in the Church - the Pope is ‘Servant of the Servants of the Lord. We must
find ways of accepting back into the community those who have fallen (1 Jn 5:14-17). Above all we must
be prepared to accept the service of others.
- 15: The word translated as ‘example’ implies the example of a noble, exemplary death, eg Eleazer’s
death in 2 Macc 6:28,31. As Jesus replaced the feast of Dedication established by Eleazer, so Jesus’
death provides the new ‘example’ for God’s people to imitate. Jesus’ supreme love, rather than
bitterness at what men are about to do to him, leads him to the act of self-sacrifice - our love should do
so too. Cf “Do this in memory of me” Lk 22:19. The footwashing is not only (or even) about moral
example, how to live morally; it is about giving one’s life, to lose oneself in loving self-gift unto death,
which has been ritualised in Baptism. It is not that this footwashing description is “about baptism”, but
that it presupposes the ritual of baptism within the Christian community. Entering the community meant
accepting the risk of following Jesus by giving oneself with love, even if this led to death.
- 16: We might expect the moral to be that masters are not greater than their servants - ie it is a lesson in
humility. But John says the reverse: for us who are well-off, a challenge to humility - to serve the poor
and one another - is enough. But for people in places where proclaiming the gospel is to risk death, as it
was for John’s community, the call to help each other to face death is the challenge and the comfort of
this gospel. Humility would be implied by “a master is not greater than his servant”. This is the reverse.
Jesus cannot avoid death, and neither can his followers. The Father is seen through Jesus, and Jesus is
seen through the disciples. The disciples must maintain their places as servants, as followers of the
Master who sent them. Disciples should not be too proud to perform humble services for others which
their Master has done, we must not show less humility than Christ does.
- 17: A beautifully balanced verse in Greek: assuming you know this, you are blessed if you do it. As
Jesus’ knowledge and love (vv 1-3) of those he had chosen flowed into action by Jesus (vv 4-11), in
washing the feet of every one of them, so must their knowledge flow into action. This beatitude - one of
only 2 in this gospel - confirms this: action follows knowledge, and right action is rewarded by God’s
blessing. Cf gnosticism, where knowledge alone is enough. For John’s community the life of faith
requires activity that transforms relationships between people, producing the fruit of eternal life in the
midst of betrayal and death.
- 18. Judas was chosen by Jesus and “known” intimately by him: Judas turned to Jesus; now he turns away.
‘Raise one’s heel’ as a horse does before kicking. To raise one’s heel or point with a foot, showing the
sole of one’s foot, is still a big insult in middle east. Cf Ps 41:9. Jesus has no illusions about those he has
chosen. This choice of fragile disciples defies human logic - it is part of God’s plan and fulfills Scripture
- which is why Jesus tells them about it beforehand. Part of God’s revelation in Jesus includes choosing
fragile disciples, including one who will betray him: when this betrayal, foretold by Scriptures, takes
place, then the wonder of a god who does such things will be understood, that Jesus’ choice of them
makes God known.
- 19. Essential element of Johannine community 2 generations later was that Jesus knew beforehand what
was to occur. It was no accident. And not a new religion, but continues tradition of scripture. John’s
community did not leave the synagogue, as did the Qumran community, but were expelled. And Jesus’
warning his disciples beforehand reduces the possibility that they might have been seriously shocked by
Jesus’ betrayal and death, and perhaps their confidence in him shaken?
- 20. Not only has Jesus chosen them, he sends them out as his representatives. Jesus sends out disciples
who are ignorant, who misunderstand him, and who will betray him. God will be revealed in a love that
surpasses all imaginable ways of loving. Jesus’ death will be a moment of self-gift in love that will both
reveal God and transform fragile disciples into the sent ones of the Father. Note that although much of
John’s gospel implies realised eschatology - we begin to enter God’s realm during our life on earth -
nevertheless in the last discourse we need to keep a sense of ‘now’ and ‘afterward’: the element of
expectation never disappears. The reader waits for a time when Peter will understand and when ‘these
things’ will take place. These 3 verses (18-20) form the centrepiece of this chapter, between the
footwashing and giving the morsel, with double Amens closing the footwashing (v 17), closing vv 18-20,
and closing this section with the forecast of Peter’s denial (v 38).
- 21. We are told of Jesus’ own feelings, and reminded of Judas for 3rd time - but it is first time for
disciples, and shocks them. Jesus brief discourse ends as He starts testifying (same word as for being
martyred as a witness) about Judas.
- 22. After all their following and commitment to Jesus, the disciples are shocked and perplexed - they do
not know each other as well as they thought at this crucial moment. “Knowing” implies intimacy - deep
awareness coming from openness and vulnerability. Jesus knows them, but they do not know each other
in this sense. They do not know that there is a betrayer, let alone who he is. Perhaps assume a betrayal
would be accidental. Cf betrayal within community with 1 Jn 2:18-19. There it appears to be destructive.
Here Jesus challenges us to walk through Judas and our own betrayal into even more closeness and
vulnerability.
- 23. The beloved disciple appears at right time as antidote - hope in face of betrayal, but he is perplexed
also. “next to him”: literally “in the bosom”, as the Word is “in the bosom of God” (1:18). Reclining
was required at Passover meal, and dipping a morsel is also reminiscent of Passover dipping bitter herbs
into haroseth sauce (Cf Mk 14:20). The principal guest, Jesus, would recline on his left side, eating from
a central table with his right hand, with 2 others also on the couch at the head of couches in a U: the next
most senior guest would be on Jesus’ left, facing the centre; and the second important guest would be on
Jesus’ right. The latter could therefore speak quietly to Jesus by simply leaning his head towards Jesus’
breast. Who might the most important guest after Jesus be? Perhaps Judas, as Treasurer? Not Peter who
is too far away to speak to Jesus. And Judas must be close by for Jesus to offer him a ‘morsel’. This meal
has Passover characteristics, but also appears Eucharistic: at the very last Jesus offers Judas a morsel in
an intimate token of friendship, in the hope of deterring him from his betrayal..
- 24. These roles for Peter and the beloved disciple are only in John, where from now on the beloved
disciple usually mediates between Jesus and Peter, with the beloved disciple always at least equal.
Overtones of differences between different churches? Peter was shot down last time he spoke, so this
time his approach is indirect - he assumes the beloved disciple is in the know..
- 25. This time the disciple is “at the breast” of Jesus - big metaphorical difference - this disciple is not
close enough to know the betrayer either. They are all in the dark.
- 26. Only the beloved disciple will understand the signal. Is the “morsel” of bread or meat, used 4 times,
Eucharistic? In a final gesture of love Jesus shares the morsel with his future betrayer. Jesus’ love, even
for the despised archetypal evil Judas, reveals a unique God, who love ‘to the end’. Notice the words
‘and took it’, which makes the sentence more complicated than it needed to be: these words were omitted
in some early manuscripts, and are often now shown in brackets: just as the footwashing has overtones of
baptism, so the morsel has very clear overtones of the Eucharist, and it is believed that some early
copyists or communities could not accept Jesus giving a Eucharistic symbol to Judas, and so left out this
important phrase in the institution of the Eucharist (He took bread, blessed it, and gave it ...). Morsel
could be either bread or meat - many commentators taken it as bread, with Eucharistic overtones. Many -
almost all - commentators have not given this Eucharistic interpretation from Moloney because - says
Moloney - they have not seen the significance of Jesus’ love for his failing disciples ‘to the end’ (v 1).
- The gospel moves rapidly from prediction (26) to action (27), exhortation (27), further action and
completion(30). Satan chose Judas in v.2, but can only enter Judas when Jesus gives the signal. Even
then Judas needs Jesus’ “permission” to act - and obeys Jesus, who urges him to act ‘more quickly’ -
perhaps more quickly than Judas had intended.
- 27. Satan enters and takes possession of Judas only after Judas receives the morsel. Even at this point
Jesus is still in control of his destiny. Night is closing in, but only with Jesus’ permission: the critical
moment, once Judas has taken the morsel, and the devil has entered him, Jesus ‘therefore’ tells him to do
it quickly. “heel” in v 18, like the serpent bruising the heel of the woman’s seed (Gn 3:15), suggests that
John sees part of the titanic struggle between the Saviour and the serpent (Apoc 12:1-5). Judas is now
part of a satanic programme opposed to God’s programme.
- 28. The others heard this, but not the remark to the beloved disciple. And not even he seems to have
understood and seen, so everyone is in the dark. Universal ignorance and perplexity reigns. Noone
imagines the betrayal is imminent.
- 29. Surprising that the disciples did not realise why Judas goes out, after being told that there was a
betrayer. They seem impossibly ignorant of what is going on, or perhaps had not thought in terms of
intentional betrayal.
- 30. After receiving the morsel, Judas walks away from the light of the world and goes out into the dark
night (in spite of the full moon at Passover) to do his work - “and it was night”: the long day of John’s
Gospel is over, the time to work (9:4) is past; the time to walk in the light is eclipsed for now (11:9-10).
But many lessons still to learn during time of darkness.
- 31. Judas’ exit and Jesus; proclamation in vv 31-32 are closely linked: “Thus when he had gone out”.
Judas’ departure leads logically to proclaiming that the time has now come for the Son of Man to be
lifted up for his glorification and through it (ie Jesus’ glorification) for God to be glorified. While Jesus
is glorified on the Cross, his death also reveals the glory of God, just as the glory of God was made
visible at Sinai. The arrival of the Greeks triggered Jesus to say the hour had come for the Son of Man to
be glorified, the departure of Judas triggers Jesus to say now the Son of Man will be glorified, that the
glory of God will be seen in the glorification of Jesus on the Cross, and that these intimately linked
events will take place immediately. Judas’ exit sets in motion the events promised in vv 18-20 through
which the disciples might come to believe that Jesus is the revelation of God (ego eimi, v 19). With
Judas’ departure, emphasised by “gone out”, “action” is over, teaching the lessons needed for a life of
communal love in a world of hatred takes over in a subtle ballet unifying the major themes into a
message of hope. First, a tender leave-taking by Jesus, each episode with a different disciple. Introduced
by 31-35.
- 32. The beginning of this verse is complex, and sometimes ‘If God is glorified in him’ is in brackets and
was not in several early manuscripts. The ‘If’ is not doubting, it assumes that it will be so. Jesus is
uttering 3 certainties: (a) God is glorified in Jesus - in his passion; (b) God will glorify Jesus in himself,
ie in heaven, cf 17:5, where the Son will be glorified in the eternal blessedness of the Father after the
resurrection puts the Father’s seal on the Son’s work; and (c) God will do this without delay - in the
immediate future, not remote. The speech in vv. 32-33 has complex times: literally in the Greek the first
3 verbs are past tense, the remaining two future, but “at once”. Cf also 12:23, 28. Perhaps we have two
different times of glory: one in story time as complete, and one about to take place, but close together in
time: “at once”. The light is glorified in two moments: death and resurrection. Mary discovers the
empty tomb on the third day, but nowhere does this gospel suggest 3 days for Jesus to rise. In this gospel
death and resurrection is a continuous movement, even if it takes the disciples 3 days to go to the tomb.
The message is that death is not the end, either for Jesus or for the disciples.
- 33. The problem discussed in this section is Jesus’ absence after he leaves, as the disciples struggle to
understand Jesus’ prediction and message of hope. Cf the intimate “little children”, rarely used in this
gospel, with “becoming children of God” (1:12), after being born again as a new child. Became an
important symbol - see 1 Jn. Cf “little time” to Isa 10:25-27; Jer 51:33. Both the Jews, his enemies, and
the disciples, his friends, will be left bewildered, seeking him. But the disciples will remain his disciples,
his ‘little children’, lost yet loved in their bewilderment and failure.
- 34. So he gives them a new commandment: the footwashing is marked by an example, and the morsel by
a commandment, both closely embodying Jesus demand that his followers follow him into a loving self-gift, even to death: they must love one another as Jesus has loved them, and so make present Jesus’ life-style. Turns again (after foot washing) from relationship with Jesus to that with one another: a last gift of
a new commandment of love for one another, ie within the community, a last glow of the light of the
world - Jesus’ love for us. (Mandatum: Latin for commandment, whence Maundy Thursday). Mutual
love must be the indispensable sign of their discipleship. Love itself is not new, common in OT. What is
new is loving as free unconditional gift, as Jesus loves us, and following his example of love ‘to the end’,
giving without reserve. Jesus also seems here to be speaking of love for each other within the community
of believers , rather love of all people. The latter is already required, but love within the community is
needed for that community to show Christ’s love to the world, and so spread the gospel.
- 35. This communal love is the test of being a Christian. Knowing without doing is not enough. A result
of this communal love is evangelisation. No other missionary strategy is as effective.
- 36. But Peter is still on his own agenda, focussing on the logistics of heaven - as we do - rather than
what we must do here. So he is not ready yet to follow. Jesus takes leave of Peter while reassuring him
that although he cannot follow him now, he will follow him ‘afterward’. After vv 13:36-14:4 Peter is not
mentioned again until the cock crows. Last synoptic reference: walking in Gethsemane (Lk 22:31-34;
Mk 14:26-31)
- 37. Peter insists there is no tension between ‘now’ and ‘afterward’: he is still thinking in earthly terms of
human journeys, and is willing to lay down his life like the Good Shepherd, as Jesus has asked in v 15
and vv 34-35. But this loving gift of self must come from following Jesus, and not by imposing one’s
world-view on God’s designs. Peter’s reckless promise implies willingness to be a good shepherd (10:11;
21:15-19), although perhaps his role should be to follow as a sheep. He will fail this night, but will
ultimately perform this role.
- 38. Peter’s denial (the verb is used nowhere else) predicted by Jesus - a tradition believed by the whole
church. The circle of ignorance is complete: the disciples do not know the betrayer, they do not know
each other, Peter does not know himself. Second time Peter looks foolish: contrast with beloved disciple
suggests criticism of the apostolic churches founded on Peter. Perhaps satirical relief for the Johannine
community, struggling to discern their relationship with “mainstream” Christian communities. Peter
says no more in Last Supper discourse - it is time to listen and obey. All the disciples are seen as weak,
perplexed, unsure of themselves, yet Jesus ‘knows’ them, has chosen them as his disciples and as his
representatives to go out into the world to spread his Gospel.
- Many themes during the ministry have come together in this chapter, as have puzzles arising from these:
serving as an introduction to chaps 14-20.