John 13:5-14 sits inside this longer paragraph.
1Now before the feast of the Passover, Jesus, knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end. 2During supper, the devil having already put into the heart of Judas Iscariot, Simon’s son, to betray him, 3Jesus, knowing that the Father had given all things into his hands, and that he came from God, and was going to God, 4arose from supper, and laid aside his outer garments. He took a towel and wrapped a towel around his waist. 5Then he poured water into the basin, and began to wash the disciples’ feet and to wipe them with the towel that was wrapped around him. 6Then he came to Simon Peter. He said to him, “Lord, do you wash my feet?”
7Jesus answered him, “You don’t know what I am doing now, but you will understand later.”
8Peter said to him, “You will never wash my feet!” Jesus answered him, “If I don’t wash you, you have no part with me.”
9Simon Peter said to him, “Lord, not my feet only, but also my hands and my head!”
10Jesus 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.” 11For he knew him who would betray him, therefore he said, “You are not all clean.” 12So when he had washed their feet, put his outer garment back on, and sat down again, he said to them, “Do you know what I have done to you? 13You call me, ‘Teacher’ and ‘Lord.’ You say so correctly, for so I am. 14If I then, the Lord and the Teacher, have washed your feet, you also ought to wash one another’s feet. 15For I have given you an example, that you should also do as I have done to you. 16Most certainly I tell you, a servant is not greater than his lord, neither is one who is sent greater than he who sent him. 17If you know these things, blessed are you if you do them. 18I don’t speak concerning all of you. I know whom I have chosen. But that the Scripture may be fulfilled, ‘He who eats bread with me has lifted up his heel against me.’ 19From now on, I tell you before it happens, that when it happens, you may believe that I am he. 20Most certainly I tell you, he who receives whomever I send, receives me; and he who receives me, receives him who sent me.”
John Calvin 1540 · Public Domain On vv5, 6, 7, 8, 9, 10, 12, 14 5. And began to wash the feet of his…
5. And began to wash the feet of his disciples. These words express the design of Christ, rather than the outward act; for the Evangelist adds, that he began with Peter.
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.
Geneva Bible translators 1599 · Public Domain On v8 Unless thou suffer me to wash thee, thou shalt…
Unless thou suffer me to wash thee, thou shalt have no part in the kingdom of heaven.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–14 5 After that he poureth water into a bason,…
5 After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded.
Ver. 5. After that he poureth water, &c.] So doth the pope once a year in an apish imitation of our Saviour. As likewise, when he is new elected, in his solemn Lateran procession, he takes copper out of his chamberlain’s lap, and scatters it among the people, and (lie and all) saith, "Silver and gold have I none." (Dr Hall on Mat 5:20)
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 On vv5–14 Poureth water into a bason; begins first to wash…
Poureth water into a bason; begins first to wash his disciples feet, then to wipe them with the linen cloth he had taken. All this was done in the form of a servant; so they used to do, as to guests that came to dine or sup with their lords or masters.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv6, 12 Observe here, 1. How Simon Peter refuses to admit…
Observe here, 1. How Simon Peter refuses to admit of such a condescending act from Christ his Lord and Master, as the washing of his feet. Lord! Thou shalt never wash my feet: it is a sinful humility to refuse the offered favours of Christ, because we are unworthy to receive them. Though we are not worthy of Christ, and of his love; yet Christ is worthy of us and of our faith.
Observe, 2. Our Saviour’s reply to Peter’s refusal. 1. He tells him, That there was more in it than the bare act of washing did at first sight import, and that he should know hereafter what he did not understand now. What I do thou knowest not now, but thou shalt know hereafter.
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Learn hence, 1. That the servants of God themselves are oft-times much to seek, and cannot apprehend and understand at present the actings and dealings of God with them; they understand not either the intent or the event of God’s dispensations.
2. That although God’s dealings with his children and people are for a while in the dark, and are not presently made known; yet there will come a time for the clearing and evidencing of them, when they shall understand that all his dispensations were in mercy to them.
The second part of our Saviour’s reply to St. Peter follows, If I wash thee not, thou hast no part with me: as if Christ had said, "Peter, this external act of mine in washing thy feet, doth signify something farther, and imports my washing of thy soul from the guilt and defilement of sin, without which thou canst neither have interest in me, nor communion with me."
Learn hence, 1. That so universal is the pollution of sin, that every soul stands in need of washing.
2. That Christ washeth all that have a part and interest in him, both from the guilt and pollution of all their sins.
Observe, 3. That St. Peter now understanding better what was meant by this outward washing: namely, that it did signify and represent the cleansing of the soul from the defilement of sin, he is so far from refusing that Christ should wash his feet, that he offers hands and head, and all to be washed by him; Lord, not my feet only, &c.
Learn hence, That so thoroughly sensible are the saints of the filthiness and pollution of sin, that they desire nothing more than an inward, thorough, and prevailing purification of their whole man, by the blood and Spirit of the Lord Jesus.
Observe, 4. Our Saviour’s reply to St. Peter’s last request, He that is washed, needeth not, save to wash his feet; plainly alluding to the custom of those countries, where going abroad barefoot, or with thin sandals, covering only a small part of their feet, they had frequent occasion to wash their feet, but need not to wash their whole bodies?
In like manner, the saints and servants of God who are already washed and cleansed by the blood of Christ from the guilt of their sins, and have a real work of renovation and sanctifiation begun in them by the Spirit of Christ, they ought to be daily purging and purifying their affections and actions, and labouring daily after further measures and degrees of sanctification.
Learn hence, 1. That the holiest, the wisest, and the best of saints, whilst here in a world of sin and temptation, do stand in need of a daily washing by repentance, and according to their renewed and repeated acts of sin.
2. That all justified persons are in God’s account clean persons; Ye are clean, but not all; that is, you are justified and pardoned, sanctified and cleansed, all of you, excepting Judas, whose heart was known to Christ, though his hypocrisy was hid from the disciples.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv5–14 After that be poureth water into a bason,.... This…
After that be poureth water into a bason,.... This also was a servile work, and what properly belonged to servants to do; see Joh 2:5. The bason to wash the feet in, called by the Jews was fixed by their doctors to hold, "from two logs to nine kabs" (t); not "from two logs to ten", as Dr. Lightfoot has rendered the passage referred to. A "kab" held about a quart of our measure, and a "log" was the fourth part of a "kab".
And began to wash the disciples feet. This custom of washing the feet was not used by the Jews at their passover, nor at their private entertainments, or common meals, but at the reception of strangers or travellers, which were just come off of a journey, whereby they had contracted dirt and filth, and was a servile work, never performed by superiors to their inferiors, but by inferiors to superiors; as by the wife to the husband, by the son to the father, and by the servant to his master; and was an instance of great humility in any others, as in Abigail, who said to David, "let thine handmaid be a servant to wash the feet of the servants of my Lord", Sa1 25:41, upon which place some Jewish Rabbins (u) have this note:
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"this she said, , "by way of humility", to show, that it would have been sufficient to her, if she became a wife to one of the servants of David, and washed his feet, as was the custom of a wife to her husband.''
But what a surprising instance of humility and condescension is this, that Christ, the Lord and master, should wash the feet of his disciples, when it was their proper work and business to have washed his? Though Dr. Lightfoot says, he does not remember that this was expected from the disciple toward his master, unless included in that rule, "that the disciple is to honour his master, more than his father"; whereas it was a fixed point (w) with the Jews,
"that all works which a servant does to his master, a disciple does to his master, except unloosing his shoe.''
Since therefore it was the work of a servant to wash his master's feet, a disciple was obliged to do this to his master likewise:
and to wipe them with the towel wherewith he was girded; as he began he went through with his work; and having washed their feet, he wipes them clean; which may design the purity of the lives and conversations of the saints in general, and of the ministers of the Gospel in particular, whose feet are beautiful when shod with the preparation of the Gospel of peace, and their conversations are as become the Gospel they preach; both which they have from Christ.
(t) Misn. Yadaim, c. 4. sect. 1. Vid. Misn. Celim, c. 20. sect. 2. (u) R. Levi ben Gersom & R. Samuel Laniado in I Sam. xxv. 41. Vid. T. Bab. Cetubot, fol. 96. 1. & Maimon. Hilch. Ishot, c. 21. sect. 7. (w) T. Bab. Cetubot, fol. 96. 1.
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 On vv5, 7, 8, 9, 10, 14 Into the basin - A large vessel was usually…
Into the basin - A large vessel was usually placed for this very purpose, wherever the Jews supped.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5, 6, 7, 8, 9, 10, 12, 13, 14 Verse 5. Poureth water into a bason, c.] This…
Verse 5. Poureth water into a bason, c.] This was the office of the meanest slaves. When David sent to Abigail, to inform her that he had chosen her for wife, she arose and said: Behold, let thy handmaid be a SERVANT, to WASH the FEET of the SERVANTS of my lord, 1Sa 25:41. Some of the ancients have supposed that our Lord began with washing the feet of Judas, to inspire him with sentiments of compunction and remorse, to melt him down with kindness, and to show all his disciples how they should act towards their enemies. Dr. Lightfoot supposes he washed the feet of Peter, James, and John only but this is not likely: the verb αρχεσθαι in the sacred writings, signifies, not only to commence, but to finish an act, Ac 1:1; and in the Septuagint, Ge 2:3. There is every reason to believe that he washed the feet of all the twelve. See Clarke on Joh 13:9.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv7, 12 Joh 13:7-11. Jesus said, What I do thou knowest…
Joh 13:7-11. Jesus said, What I do thou knowest not now — Thou dost not now know what I intend by this action, but thou shalt know hereafter, a declaration which we may apply on many occasions, for many of his works (whether of creation, providence, or grace) are now great mysteries to us, and known to us, either not at all, or very imperfectly. It is sufficient that we can love and obey now, and that we shall know hereafter what now appears mysterious to us, and what we cannot comprehend. Peter saith, Thou shalt never wash my feet — Words rashly and sinfully spoken. Jesus answered — And by his answer caused him to change his mind, and retract what he had uttered; for when the mistake of his understanding was rectified, the corrupt resolution of his will was soon altered. Jesus answered, If I wash thee not — If thou dost not submit to my will; thou hast no part with me — Thou art not my disciple. In a more general sense the clause may mean, If I do not wash thee from the guilt of thy past sins in my blood, and purify thee from the power and pollution of sin, and all the depravity of thy mind and heart by my Spirit, thou canst have no communion with me, nor any share in the blessings of my kingdom. Peter saith, Lord, not my feet only, &c. — Being now convinced that he had spoken rashly, and that the washing intended was an act of Christ’s authority and grace, he readily consents to it, having before refused it, because it seemed only to be an act of Christ’s humiliation. As if he had said, Lord, if this washing be necessary, in order to my having a part with thee, and be an emblem, or token thereof, I most gladly acquiesce in it, and am not only heartily willing, but desirous, that thou shouldest wash my whole person, not my feet only, or the defilement I may contract while I am endeavouring to walk in the way of duty, but all my executive and intellectual powers; yea, that I may be sanctified throughout, body, soul, and spirit, and that my whole man may be dedicated to, and employed in, thy service. Jesus — Willing to lay hold on an expression which gave him an opportunity of pursuing a useful thought; saith to him further, He that is washed — Greek, λελουμενος, he that hath been bathed, whose whole body hath been washed in water; needeth not — After that, to wash any part thereof, except his feet — Which, in coming out of the bath, may have been defiled. As the αποδυτηριον, says Clarius, or room in which they dressed themselves after bathing, was different from that in which they bathed, their feet might be so soiled in walking from one to the other, as to make it necessary immediately to wash them again. Or, as Dr. Campbell thinks, there may be “an allusion in the words to the custom of the times; according to which, those who had been invited to a feast, bathed themselves before they went; but, as they walked commonly in sandals, and wore no stockings, it was usual to get their feet washed by the servants of the family, before they laid themselves on the couches. Their feet, which would be soiled by walking, required cleaning, though the rest of their body did not.” The spiritual meaning of our Lord’s words evidently is, that persons truly converted, that is, justified and regenerated, do not, after this, unless they fall from grace, stand in need of experiencing an entire change of their state and nature; but only to cleanse themselves by renewed acts of repentance and faith, from the smaller pollutions which they may inadvertently contract, through infirmity and carelessness, and which, in some degree, are inseparable from the weakness of human nature. For that our Lord spake of a spiritual washing, is evident from his adding, and ye are clean, but not all — Ye are accepted as sincere and upright, as penitent and believing, and therefore as pardoned and renewed sinners, but you are not all such. For he knew who should betray him — He was perfectly acquainted with the secret dispositions of their hearts, and with the hypocrisy and wickedness of the traitor, that his heart was polluted with reigning sin, yea, and was so far enslaved to the power of Satan, as to have consented to the perpetration of one of the vilest acts of wickedness ever committed.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv5–14 Began to wash ... - It was uniformly the…
Began to wash ... - It was uniformly the office of a servant to wash the feet of guests, 1Sa 25:41. It became a matter of necessity where they traveled without shoes, and where they reclined on couches at meals. It should be remembered here that the disciples were not sitting at the table, as we do, but were lying with their feet extended from the table, so that Jesus could easily have access to them. See the notes at Mat 23:6.
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 On vv5, 6, 8, 10, 14 St. Ambrose and St. Bernard shew that this washing…
St. Ambrose and St. Bernard shew that this washing was mysterious, and significative of the very great purity expected of those that receive the blessed Eucharist.
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 On vv5, 6, 7, 8, 9, 10, 12, 13, 14 began to wash--proceeded to wash. Beyond all doubt the…
began to wash--proceeded to wash. Beyond all doubt the feet of Judas were washed, as of all the rest.
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 On vv5, 6, 7, 8, 9, 10, 11, 13, 14 5. Began to wash—The act of washing is a…
5. Began to wash—The act of washing is a double emblem, symbolizing first, the duty of humble service to our brother, and second, the purification of the soul from sin. Both these solemn meanings are supremely combined in the great act of Jesus, by which he humbles himself unto death for our sakes, and purifies our souls by his blood. Different parts of the dialogue now ensuing refer to these two meanings.
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 On vv5–14 5. into a bason] Better, into the bason, which…
5. into a bason] Better, into the bason, which stood there for such purposes, the large copper bason commonly found in oriental houses.
began to wash] Began is not a mere amplification as in the other Gospels (Mat_11:7; Mat_26:22; Mat_26:37; Mat_26:74; Mar_4:1; Mar_6:2; Mar_6:7; Mar_6:34; Mar_6:55; Luk_7:15; Luk_7:24; Luk_7:38; Luk_7:49; &c. &c.), and in the Acts (Act_1:1, Act_2:4; Act_2:18; Act_2:26, &c.). The word occurs nowhere else in S. John, and here is no mere periphrasis for ‘washed.’ He began to wash, but was interrupted by the incident with S. Peter. With whom He began is not mentioned: from very early times some have conjectured Judas.
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Contrast the mad insolence of Caligula—quosdam summis honoribus functos … ad pedes stare succinctos linteo passus est. Suet. Calig. xxvi. Linteum in a Greek form is the very word here used for towel.
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 On vv5–14 (5) After that he poureth water into a bason.—Better,…
(5) After that he poureth water into a bason.—Better, . . . into the bason. It was the bason in the room, commonly used, and now ready for suck purposes. The water was at hand. All suggested then that one of the disciples might have performed this act which the Lord now performs. That it was commonly regarded as an act of reverence from an inferior to a superior is made clear by the Rabbinical passages quoted here by Schottgen and Lightfoot. (Comp. Note on Luk_7:44.)
And began to wash the disciples’ feet.—The exactness of the narrative notes that the act was only begun, and was interrupted by the objection of Peter. This word “began” is frequent in the earlier Gospels, but it is only in this touch of accuracy that St. John uses it.
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 On vv6, 7, 9, 10, 11, 12, 13, 14 It cannot be determined with whom our Lord commenced…
It cannot be determined with whom our Lord commenced the feet-washing. Some of the older expositors have said it was with Judas. The oun might denote that several of the disciples, in awestruck wonder, had submitted without a word, and then (oun presumptive) he cometh to Simon Peter. But the great bulk of ancient and modern expositors suppose that Peter was the first to whom this great grace was offered. At all events, in his impulsive manner always rushing forwards, and ready to give his Master advice, and to be the mouthpiece of otherwise unuttered feelings, Peter was the first to exclaim, (and) he saith unto him, and with strong emphasis on the Su and the mou , Dost thou wash my feet? The protest was natural. It corresponds with many another scene in Peter"s life; as when he said, Depart from me; for I am a sinful man," or cried, "That be far from thee," and later on in this chapter, "Why cannot I follow thee now?" or, "I have never eaten anything common or unclean." This trait in Peter"s character is wonderfully accurate, and corresponds with the portraiture of the same man in the synoptic narrative (see Introduction, p. 115.). There is here an analogous blending of reverence and self-will, of outwardness and forwardness a new illustration of one who would distinguish himself by the greatness of his humility.
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 On vv6, 8, 10, 12, 13 6. Lord, dost thou wash my feet? The language…
6. Lord, dost thou wash my feet? The language of Peter is that of confusion, of astonishment and of remonstrance. The emphasis is on the word thou.
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 On v10 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.
Paul E. Kretzmann 1924 · Public Domain On vv6, 12 The objection of Peter:
The objection of Peter:
v. 6. Then cometh He to Simon Peter; and Peter saith unto Him, Lord, dost Thou wash my feet?
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v. 7. Jesus answered and said unto him, What I do thou knowest not now, but thou shalt know hereafter.
v. 8. Peter saith unto Him, Thou shalt never wash, my feet. Jesus answered him, If I wash thee not, thou hast no part with Me.
v. 9. Simon Peter saith unto Him, Lord, not my feet only, but also my hands and my head.
v. 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.
v. 11. For He knew who should betray Him; therefore said He, Ye are not all clean.
It is a most realistic picture which the evangelist here draws: the Lord In the role of the humblest of servants, performing the work of the house-slave; the disciples sitting around in silent stupefaction, really unable to make anything of the entire matter. But Jesus went right on down the line, omitting none. When He came to Peter, however, He met with opposition. With his usual impetuousness, Peter declared, half in the form of a question, half in that of an emphatic statement: Lord, surely Thou shalt not wash my feet! It was a mixture of relevance and self-will which prompted Peter to make this declaration; he still lacked the true understanding of his Master in many respects. The Lord tells him, in return, that he did not know, did not understand at that time, what the real significance of Christ’s humble task was. But the time would come when the meaning should be brought to him and the full realization given him. A part of the meaning Jesus explained to His disciples that very evening, but the full enlightenment did not strike them until after Pentecost. Note: This word of Jesus finds its application to the many and various vicissitudes of a Christian’s life, when there is a tendency to stand in helpless confusion before some words and works of the Lord which are at the time beyond one’s understanding. But there is always the comfort: whatever is not revealed and made clear to us in this life will be fully explained in the great hereafter, 1Co 13:9-12.
Still Peter was not satisfied. He asserts: To all eternity nevermore shalt Thou wash my feet! His love for his Master was apt to show itself in peculiar ways. But Jesus sternly rejoins: If I do not wash Thee, thou hast no part with Me. The evidence is clearly pointing to some connection with Christ not conditioned by the mere external washing. The act of Jesus was symbolical and represented the close union and communion between Christ and those that are His. Only he whom Christ washes and cleanses from sins can have part with Christ. See Psa 51:4. This great benefit and blessing of the Lord, the cleansing from sins, the disciples did not realize and appreciate fully till after Pentecost. But Peter immediately became over-enthusiastic and violently eager, desiring to have more than his share of the Lord’s service, thinking it depended upon the extent of the outward washing, how close and certain the inward union and communion with Christ would be. But Jesus curbs his eagerness about having also his hands and his head washed. Since the washing was symbolical only, it was not necessary that the whole body be washed with water. He whom the cleansing and sanctifying power of Jesus in His redemption has touched is altogether clean and holy in the sight of God. His disciples were clean; they had, by faith, accepted the redemption in His blood. They were justified from their sins. And the sanctification of their lives must continue, as the washing of feet indicated; they must ever wash away and remove the filth of the sins that would persist in clinging to them and in soiling their flesh and their conscience. All believers have daily need of this cleansing from sins, it is necessary for them all, to lay aside the sin which does so continually beset them, Heb 12:1.That is the significance of the washing of feet. And in making the declaration, Jesus deliberately makes one exception. One there was, the man that would betray Him, who was not clean, who had spurned the redemption and sanctification of his Savior, who had denied the faith completely by planning to deliver his Master into the hands of the unbelievers.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv6, 10, 12 Lord, are you going to wash my feet?
Lord, are you going to wash my feet?
Peter's question shows that he is not willing for Jesus to wash his feet. AT: "Lord, it is not right for you to wash the feet of me, a sinner!" (See: Rhetorical Question)
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If I do not wash you, you have no share with me
Here Jesus states two negatives to convince Peter to allow him to wash his feet. Jesus implies that Peter must let him wash his feet if he wants to continue being a disciple. AT: "If I wash you, you will always belong with me" (See: Double Negatives and Assumed Knowledge and Implicit Information)
translationWords
Peter
lord
understand
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 On vv8, 9, 10, 14 13:8 Based on the depth of his devotion to…
13:8 Based on the depth of his devotion to Jesus, it is understandable that Peter protested. But Jesus was not simply giving Peter a model of service; this was a symbolic pre-enactment of his greater act of sacrifice on the cross (13:7). Receiving Jesus’ spiritual cleansing is a condition for discipleship, so if Peter could not accept this act, he could not be Jesus’ disciple at all.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.