Jesus said to him, “Someone who has bathed only needs to have his feet washed, but is completely clean. You are clean, but not all of you.”
Parallel Translations
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Jesus said to him, “Someone who has bathed only needs to have his feet washed, but is completely clean. You are clean, but not all of you.”
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Iesus sayde to him: he that is wesshed nedeth not save to wesshe his fete and is clene every whit. And ye are clene: but not all.
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Iesus sayd to him, He that is washed, needeth not, saue to wash his feete, but is cleane euery whit: and ye are cleane, but not all.
Cross-references (17)
Passages linked to John 13:10 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- John 15:3 You are already pruned clean because of the word which I have spoken to you.
- 2 Corinthians 7:1 Having therefore these promises, beloved, let’s cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.
- 2 Corinthians 5:17 Therefore if anyone is in Christ, he is a new creation. The old things have passed away. Behold, all things have become new.
- Numbers 19:19-21 The clean person shall sprinkle on the unclean on the third day, and on the seventh day. On the seventh day, he shall purify him. He shall wash his clothes and bathe himself in water, and shall be clean at evening. But the man who shall be unclean, and shall not purify himself, that soul shall be cut off from among the assembly, because he has defiled the sanctuary of Yahweh. The water for impurity has not been sprinkled on him. He is unclean. It shall be a perpetual statute to them. He who sprinkles the water for impurity shall wash his clothes, and he who touches the water for impurity shall be unclean until evening.
- Ephesians 5:26-27 that he might sanctify it, having cleansed it by the washing of water with the word, that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without defect.
- Leviticus 17:15-16 “ ‘Every person that eats what dies of itself, or that which is torn by animals, whether he is native-born or a foreigner, shall wash his clothes, and bathe himself in water, and be unclean until the evening. Then he shall be clean. But if he doesn’t wash them, or bathe his flesh, then he shall bear his iniquity.’ ”
- Numbers 19:12-13 He shall purify himself with water on the third day, and on the seventh day he shall be clean; but if he doesn’t purify himself the third day, then the seventh day he shall not be clean. Whoever touches a dead person, the body of a man who has died, and doesn’t purify himself, defiles Yahweh’s tabernacle; and that soul shall be cut off from Israel; because the water for impurity was not sprinkled on him, he shall be unclean. His uncleanness is yet on him.
- Leviticus 16:26 “He who lets the goat go as the scapegoat shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.
- Leviticus 16:28 He who burns them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.
- Numbers 19:7-8 Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the evening. He who burns her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the evening.
- Romans 7:20-23 But if what I don’t desire, that I do, it is no more I that do it, but sin which dwells in me. I find then the law that, to me, while I desire to do good, evil is present. For I delight in God’s law after the inward man, but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members.
- 2 Corinthians 5:21 For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God.
- Ephesians 4:22-24 that you put away, as concerning your former way of life, the old man that grows corrupt after the lusts of deceit, and that you be renewed in the spirit of your mind, and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth.
- 1 Thessalonians 5:23 May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.
- Hebrews 9:10 being only (with meats and drinks and various washings) fleshly ordinances, imposed until a time of reformation.
- James 3:2 For we all stumble in many things. Anyone who doesn’t stumble in word is a perfect person, able to bridle the whole body also.
- 1 John 1:7-10 But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and righteous to forgive us the sins, and to cleanse us from all unrighteousness. If we say that we haven’t sinned, we make him a liar, and his word is not in us.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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John Calvin 1540 · Public Domain 10. He who is washed needeth not to wash…
10. He who is washed needeth not to wash more than his feet, but is altogether clean. First, he says that believers are altogether clean; not that they are in every respect pure, so that there no longer remains in them any stain, but because they are cleansed in their chief part; that is, when sin is deprived of its kingly power, so that the righteousness of God holds the superiority; just as if we were to say, that a body was altogether healthy, Because it was not infected with any universal disease. It is by newness of life, therefore, that we must testify ourselves to be the disciples of Christ, for he declares that he is the Author of purity in all his followers.
Again, the other comparison was also applied to the case in hand, that Peter might not set aside the washing of the feet as foolish; for, as Christ washes from the head to the feet, those whom he receives as his disciples, so, in those whom he has cleansed, the lower part remains to be daily cleansed. The children of God are not altogether regenerated on the first day, so as to aim at nothing but the heavenly life; but, on the contrary, the remains of the flesh continue to dwell in them, with which they maintain a continued struggle throughout their whole life. The term feet, therefore, is metaphorically applied to all the passions and cares by which we are brought into contact with the world; for, if the Holy Spirit occupied every part of us, we would no longer have anything to do with the pollutions of the world; but now, by that part in which we are carnal, we creep on the ground, or at least fix our feet in the clay, and, therefor are to some extent unclean. Thus Christ always finds in us something to cleanse. What is here spoken of is not the forgiveness of sins, but the renewal, by which Christ, by gradual and uninterrupted succession, delivers his followers entirely from the sinful desires of the flesh.
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And you are clean. This proposition may be said to be the minor in the syllogism, and hence it follows that the washing of the feet applies to them with strict propriety.
But not all. This exception is added, that every one may examine himself, if Judas may perhaps be moved by a feeling of repentance; though he intended by it to take an early opportunity of fortifying the rest of the disciples, that they might not be perplexed by the atrocity of the crime, which was soon afterwards to be made known. Yet he purposely abstains from naming him, that he may not shut against him the gate of repentance. As that hardened hypocrite was utterly desperate, the warning served only to aggravate his guilt; but it was of great advantage to the other disciples, for by means of it the Divinity of Christ was more fully made known to them, and they likewise perceived that purity is no ordinary gift of the Holy Spirit.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain 10 Jesus saith to him, He that is washed…
10 Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.
Ver. 10. Needeth not, save to wash his feet] For though bathed in that blessed fountain, Zec 13:1, and fully justified, yea, and freed from the stain and reign of sin, yet not from the relics, to keep us humble; that when we look upon our feathers, we may withal look upon the feet still defiled, and so be still cleansing ourselves "from all filthiness of flesh and spirit," 2Co 7:1. The inwards and the feet in a sacrifice were to be washed above the rest; because the entrails contain the excrements; and the legs, because they tread in the dirt. Answerable whereunto, we are called upon to wash our hearts, Jer 4:14, and our feet, here. The comparison seems to be taken from those that are washed in baths; for though their whole bodies besides are washed; yet going forth, they touch the earth with their feet, and so are fain to wash again.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Look as it is with persons that have been…
Look as it is with persons that have been washing themselves in a bath, when they are washed, yet walking abroad barefoot, or with thin sandals or coverings for their feet, will be again subject to pollute and dirty their feet, so as they will have frequent need to wash them again; but they need not soon again wash their whole bodies: so it is as to souls that are washed with my blood; washed, and sanctified, justified in the name of the Lord Jesus, and by the Spirit of God, (as the apostle speaketh, 1Co 6:11), their state is not to be renewed; they need not be justified a second time; but they will have need to have their feet washed, in regard of their remainder of sin and lust that is in them, and will be so while they are in the world, and the temptations which every where he in the world, as snares for their feet; they will have need of a daily washing by repentance, and fresh applications of their souls to my blood, by the repeated exercises of faith, according to their renewed and repeated acts of sin.
Ye are clean; you, who are my apostles, are clean; you are washed, you are justified, I have forgiven your sins, accepted your persons.
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But not all; the most of you are so, but not all.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Jesus saith to him, he that is washed,.... Not…
Jesus saith to him, he that is washed,.... Not he that is baptized; for every such person is not wholly clean, but he who is regenerated by the Spirit of God, or rather, who is washed in the blood of Christ: such an one "is clean every whit"; is all over clean; not that he has no sin in him, nor commits any; but as he is washed in the blood of Christ, and justified by his righteousness, he is wholly and entirely clean in the sight of God; for he is justified from all things he could not be justified from by the law of Moses; all his sins are pardoned, and he is perfectly righteous before God; and so is perfectly clean through the word or sentence of justification and absolution pronounced on him, which must be understood in a forensic or law sense. And such an one
needeth not, save to wash his feet, but is clean every whit; the feet of his life and conversation, which are continually gathering dirt, and need daily washing in the blood of Christ; and therefore recourse must be constantly had to that fountain to wash in, for sin and for uncleanness. The allusion is either to persons washed all over in a bath, who have no need to wash again, unless their feet, which may contract some soil in coming out of it; or to travellers, who have often need to wash their feet, though no other part, and such is the case of the children of God in this life; or rather to the priests, who having bathed themselves in the morning, needed not to wash again all the day, except their hands and feet, on certain occasions (x).
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And ye are clean, but not all; which shows, that justifying and regenerating grace are common to all the true disciples of Christ; they are equally born again, alike justified, and are as clean one as an other in the sight of God; not only Peter, but all the apostles, were clean, excepting one; there was one of them, Judas, who was not clean; and therefore he says, but not all: whence it may be observed, that among the purest societies, there are some unclean persons; there was a Judas, an unclean person among the pure disciples of Christ; there are chaff and tares among his wheat, goats among his sheep, and foolish virgins along with the wise ones.
(x) Misn. Yoma, c. 3. sect. 3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain And so ye, having been already cleansed, need only…
And so ye, having been already cleansed, need only to wash your feet - That is, to walk holy and undefiled.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 10. He that is washed] That is, he…
Verse 10. He that is washed] That is, he who has been in the bath, as probably all the apostles had lately been, in order to prepare themselves the better for the paschal solemnity; for on that occasion, it was the custom of the Jews to bathe twice.
Needeth not save to wash his feet] To cleanse them from any dirt or dust that might have adhered to them, in consequence of walking from the bath to the place of supper. The washing, therefore, of the feet of such persons was all that was necessary, previously to their sitting down to table; The Hindoos walk home from bathing barefoot, and, on entering the house wash their feet again. To this custom our Lord evidently alludes.
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If these last words of our Lord had any spiritual reference, it is not easy to say what it was. A common opinion is the following: He who is washed-who is justified through the blood of the Lamb, needeth only to wash his feet-to regulate all his affections and desires; and to get, by faith, his conscience cleansed from any fresh guilt, which he may have contracted since his justification.
Ye are clean, but not all] Eleven of you are upright and sincere; the twelfth is a traitor. So it appears he had washed the feet of all the twelve; but as no external ablutions can purify a hypocrite or a traitor, therefore Judas still remained unclean.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain He that is washed - This is a difficult…
He that is washed - This is a difficult passage, and interpreters have been divided about its meaning. Some have supposed that it was customary to bathe before eating the paschal supper, and that the apostles did it; Jesus having said, “he that hath bathed his body is clean except in regard to his feet - to the dirt contracted in returning from the bath, and that there was need only that the feet should be washed in order to prepare them properly to receive the supper.” They suppose, also, that the lesson which Jesus meant to teach was that they were really pure Joh 15:3; that they were qualified to partake of the ordinances of religion, and needed only to be purified from occasional blemishes and impurities (Grotius). Others say that there is not evidence that the Jews bathed before partaking of the Paschal Supper, but that reference is made to the custom of washing their hands and their face. It is known that this was practiced. See the Mat 15:2 note; Mar 7:3-4 notes. Peter had requested him to wash his hands and his head. Jesus told him that as that had been done, it was unnecessary to repeat it; but to wash the feet was an act of hospitality, the office of a servant, and that all that was needed now was for him to show this condescension and humility. Probably reference is had here to internal purity, as Jesus was fond of drawing illustrations from every quarter to teach them spiritual doctrine; as if he had said, “You are clean by my word and ministry Joh 15:3; you are my followers, and are prepared for the scene before you. But one thing remains. And as, when we come to this rite, having washed, there remains no need of washing except to wash the feet, so there is now nothing remaining but for me to show you an example that you will always remember, and that shall complete my public instructions to you.”
Is clean - This word may apply to the body or the soul.
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Every whit - Altogether, wholly.
Ye are clean - Here the word has doubtless reference to the mind and heart.
But not all - You are not all my true followers, and fitted for the ordinance before us.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain He that is washed, &c. The feet are always…
He that is washed, &c. The feet are always apt to contract some dust or dirt; and in the mystical sense, he that is washed by the sacraments of baptism, or penance, from greater sins, must still endeavour to cleanse, and purify his affections from lesser failings of human frailty. And you, my apostles, are clean from greater offences, but not all of you, meaning the traitor Judas. (Witham) --- It is impossible that the extremities of the soul (if we may be allowed the expression) should not, as long as we tread upon this earth, receive some stain or other; although in the opinion of men, the soul appear just. Many indeed after baptism, are covered with the dust of sin, even to the head, but those who are disciples indeed, need only to wash their feet. (Origen, tract. 32. in Joan.) --- The foulness of the feet, when the rest is clean, signifies the earthly affections, and remains of former sins remitted, which are to be cleansed by devout acts of charity and humility. (St. Ambrose, lib. iii. de Sacram. chap. 1; St. Bernard, de cæn. Dom. ser. 1.) --- Though his disciples were clean, still he washed their feet, comformably to that of the Apocalypse, chap. xxii. "He that is clean, let him be cleansed still." (Origen, tract. 32. in Joan.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain He that is washed--in this thorough sense, to express…
He that is washed--in this thorough sense, to express which the word is carefully changed to one meaning to wash as in a bath.
needeth not--to be so washed any more.
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save to wash his feet--needeth to do no more than wash his feet (and here the former word is resumed, meaning to wash the hands or feet).
but is clean every whit--as a whole. This sentence is singularly instructive. Of the two cleansings, the one points to that which takes place at the commencement of the Christian life, embracing complete absolution from sin as a guilty state, and entire deliverance from it as a polluted life (Rev 1:5; Co1 6:11) --or, in the language of theology, Justification and Regeneration. This cleansing is effected once for all, and is never repeated. The other cleansing, described as that of "the feet," is such as one walking from a bath quite cleansed still needs, in consequence of his contact with the earth. (Compare Exo 30:18-19). It is the daily cleansing which we are taught to seek, when in the spirit of adoption we say, "Our Father which art in heaven . . . forgive us our debts" (Mat 6:9, Mat 6:12); and, when burdened with the sense of manifold shortcomings--as what tender spirit of a Christian is not?--is it not a relief to be permitted thus to wash our feet after a day's contact with the earth? This is not to call in question the completeness of our past justification. Our Lord, while graciously insisting on washing Peter's feet, refuses to extend the cleansing farther, that the symbolical instruction intended to be conveyed might not be marred.
and ye are clean--in the first and whole sense.
but not all--important, as showing that Judas, instead of being as true-hearted a disciple as the rest at first, and merely falling away afterwards--as many represent it--never experienced that cleansing at all which made the others what they were.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 10. Needeth not save… his feet—For in this act…
10. Needeth not save… his feet—For in this act of washing the feet, which, being the lowest part of the body, are the emblem of our entire impure nature, the cleansing away of our entire impurity is symbolized.
Clean, but not all—Clean, not merely by this act of washing, but clean by the forgiving power of my blood; clean even in spite of their just previous contention for the precedency. For, in spite of that imperfection, there was in their heart a predominant faith in and love to him their justifying Saviour. Yet not all clean; for there was one in whom that faith and love were overborne, neutralized, and destroyed by a supreme purpose of treason.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 10. He that is washed] Rather, He that is…
10. He that is washed] Rather, He that is bathed (comp. Heb_10:22 and 2Pe_2:22). In the Greek we have quite a different word from the one rendered ‘wash’ elsewhere in these verses: the latter means to wash part of the body, this to bathe the whole person. A man who has bathed does not need to bathe again when he reaches home, but only to wash the dust off his feet: then he is wholly clean. So also in the spiritual life, a man whose moral nature has once been thoroughly purified need not think that this has been all undone if in the walk through life he contracts some stains: these must be washed away, and then he is once more wholly clean. Peter, conscious of his own imperfections, in Luk_5:8, and possibly here, rushes to the conclusion that he is utterly unclean. But his meaning here perhaps rather is; ‘If having part in Thee depends on being washed by Thee, wash all Thou canst.’ S. Peter excellently illustrates Christ’s saying. His love for his Master proves that he had bathed; his boastfulness (Joh_13:37), his attack on Malchus (Joh_18:10), his denials (25, 27) his dissimulation at Antioch (Galatians 2), all shew how often he had need to wash his feet.
but not all] This is the second indication of the presence of a traitor among them (comp. Joh_6:70). Apparently it did not attract much attention: each, conscious of his own faults, thought the remark only too true. The disclosure is made gradually but rapidly now (Joh_13:18; Joh_13:21; Joh_13:26).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (10) He that is washed needeth not save to…
(10) He that is washed needeth not save to wash his feet.—Better, He who has bathed . . . St. Peter’s words have implied that he was wholly unclean, and needed for feet, and head, and hands, for the whole man, a moral cleansing. Christ answers that this was not so. The man who has been bathed is clean, but his feet coming in contact with the dust of the road need to be washed. It was so morally. They had been cleansed; their whole moral life had been changed, but they were liable to the corruption of every-day life through which they walked, and needed to be cleansed from the pollution of it. That day had furnished an example; their pride and self-seeking was of the spirit of the world, and not of the spirit of Christ; His act was a cleansing from that, but it did not imply that they were not clean. The lesson is that all, from Apostles downwards, need the daily renewing of the grace of God; and that none should find in failure, or even in the evil which clings to his daily path, reason for questioning the reality of the moral change which has made him the child of God.
And ye are clean, but not all.—This is the moral application, accompanied by the mournful thought that it was not true of all. One there was among those who had been bathed who had allowed evil to enter into his heart and pollute it. For him cleansing had been neglected, and the daily corruption of the world had remained; evil thoughts had been harboured, until at length they had made corrupt the whole man. (Comp. Note on Joh_15:4.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Jesus saith to him. Christ"s answer here undoubtedly shows…
Jesus saith to him. Christ"s answer here undoubtedly shows that he is speaking of something far more important than the foot-washing. He goes back to the spiritual meaning which Peter attributed to his words. He that has been bathed (leloumenov) is indeed washed from head to foot, hath no further need than to wash his feet, but is altogether clean. By personal communion with the Lord and belief in him, by the word which he had spoken to his disciples, they were (kayaroi) clean. (Joh_15:3) They had been washed from the defilement of their old nature, they had undergone a thorough moral and spiritual change, by moral union with Christ. They were reconciled and cleansed; they therefore did not need a fundamental change to be wrought daily in head, hands, and life. Just as a man who had thoroughly bathed only requires the removal of the soil contracted in the daily walk; so a regenerated and forgiven man is clean, and, like Peter, should not need, being kayarov , more than the foot-cleansing which Christ in Divine condescension had then granted. It was inevitable that some of the Fathers (Augustine, Theodore) and many modern expositors (Hengstenberg, Godet, and Wordsworth) should see here a reference to baptism, and speak of Peter"s having overlooked the grace of his baptism. When it is remembered, however, that nothing but John"s "baptism unto repentance" had been administered to the disciples, and that this cleansing is, in Joh_15:3, distinctly referred to the word of Christ, it is a very unnecessary trifling with the text to find in this leloumenov baptism or any sacramental or symbolic act. Lampe and Cocceius, in rendering leloumenov , substitute for baptism, the regeneration of the Spirit, and treat the washing of the feet as equivalent to the daily forgiveness of sins of infirmity. Archdeacon Farrar, "Early Days of Christianity," vol. 1. p. 126, suggests that this intensely interesting scene may account for Simon Peter"s picturesque expression, (1Pe_5:5, ekombwsasye) wherein he enjoins on Christians to "tie on humility like a dress fastened with knots;" and also for the apostle"s "insight into the true meaning of baptism, as being, not the putting away the filth of the flesh, but the answer of a good conscience towards God." And ye are clean; and therefore these words and this principle apply to you. Dr. Westcott finds in this phrase a reference to the purity of the visible Church, notwithstanding, i.e., the presence of Judas in the group; but the exception itself which follows shows that the Lord did not regard Judas as leloumenov or kayarov . The suggestion of the passage is precisely contrary to that so often drawn. But not all. This reference to Judas may have been one more warning to the man who was plotting against his Master"s life.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 10. He that is washed needeth not save to…
10. He that is washed needeth not save to wash his feet. We must seek the spiritual meaning. He who is once cleansed by the blood of Christ only needs, after this, to come to Christ for partial cleansing; for the forgiveness of the special sins that make him unclean.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain The underlying imagery is of an oriental returning from…
needeth
The underlying imagery is of an oriental returning from the public baths to his house. His feet would contract defilement and require cleansing, but not his body. So the believer is cleansed as before the law from all sin "once for all" Heb 10:1-12 but needs ever to bring his daily sins to the Father in confession, that he may abide in unbroken fellowship with the Father and with the Son 1Jn 1:1-10. The blood of Christ answers forever to all the law could say as to the believer’s guilt, but he needs constant cleansing from the defilement of sin,; Eph 5:25-27; 1Jn 5:6. Typically, the order of approach to the presence of God was, first, the brazen altar of sacrifice, and then the laver of cleansing Exo 40:6; Exo 40:7. See, also, the order in Exo 30:17-21. Christ cannot have communion with a defiled saint, but He can and will cleanse him.
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washed Lit. bathed. The Greek word signifies a complete ablution. "Wash" is another word.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
Jesus continues to speak to Simon Peter.
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General Information:
Jesus uses the word "you" to refer to all of his disciples.
He who is bathed has no need, except to wash his feet
Here "bathed" is a metaphor that means that God has cleansed a person spiritually. AT: "If anyone has already received God's forgiveness, he now only needs to receive cleansing from his daily sins" (See: Metaphor)
Not all of you are clean
Jesus implies that the one who will betray him, Judas, has not trusted in him. Therefore God has not forgiven him of his sins. AT: "Not all of you have received God's forgiveness" (See: Assumed Knowledge and Implicit Information)
translationWords
clean
betray
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 13:10 Jesus referred to an ultimate cleansing through his…
13:10 Jesus referred to an ultimate cleansing through his sacrifice which makes a person clean all over.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.