|New International Version (©2011)|
Jesus answered, "Those who have had a bath need only to wash their feet; their whole body is clean. And you are clean, though not every one of you."
New Living Translation (©2007)
Jesus replied, "A person who has bathed all over does not need to wash, except for the feet, to be entirely clean. And you disciples are clean, but not all of you."
English Standard Version (©2001)
Jesus said to him, “The one who has bathed does not need to wash, except for his feet, but is completely clean. And you are clean, but not every one of you.”
New American Standard Bible (©1995)
Jesus said to him, "He who has bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you."
King James Bible (Cambridge Ed.)
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.
Holman Christian Standard Bible (©2009)
"One who has bathed," Jesus told him, "doesn't need to wash anything except his feet, but he is completely clean. You are clean, but not all of you."
International Standard Version (©2012)
Jesus told him, "Whoever has bathed is entirely clean. He doesn't need to wash himself further, except for his feet. And you men are clean, though not all of you."
NET Bible (©2006)
Jesus replied, "The one who has bathed needs only to wash his feet, but is completely clean. And you disciples are clean, but not every one of you."
Aramaic Bible in Plain English (©2010)
Yeshua said to him, “He who is bathed does not need to wash except his feet only, for he is wholly clean. You are also entirely clean, but not all of you.”
GOD'S WORD® Translation (©1995)
Jesus told Peter, "People who have washed are completely clean. They need to have only their feet washed. All of you, except for one, are clean."
King James 2000 Bible (©2003)
Jesus said to him, He that is washed needs not except to wash his feet, but is clean completely: and you are clean, but not all.
American King James Version
Jesus said to him, He that is washed needs not save to wash his feet, but is clean every whit: and you are clean, but not all.
American Standard Version
Jesus saith to him, He that is bathed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.
Jesus saith to him: He that is washed, needeth not but to wash his feet, but is clean wholly. And you are clean, but not all.
Darby Bible Translation
Jesus says to him, He that is washed all over needs not to wash save his feet, but is wholly clean; and ye are clean, but not all.
English Revised Version
Jesus saith to him, He that is bathed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.
Webster's Bible Translation
Jesus saith to him, He that is washed needeth not save to wash his feet, but is wholly clean: and ye are clean, but not all.
Weymouth New Testament
"Any one who has lately bathed," said Jesus, "does not need to wash more than his feet, but is clean all over. And you my disciples are clean, and yet this is not true of all of you."
World English Bible
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."
Young's Literal Translation
Jesus saith to him, 'He who hath been bathed hath no need save to wash his feet, but he is clean altogether; and ye are clean, but not all;'
|Matthew Henry's Concise Commentary|
13:1-17 Our Lord Jesus has a people in the world that are his own; he has purchased them, and paid dear for them, and he has set them apart for himself; they devote themselves to him as a peculiar people. Those whom Christ loves, he loves to the end. Nothing can separate a true believer from the love of Christ. We know not when our hour will come, therefore what we have to do in constant preparation for it, ought never to be undone. What way of access the devil has to men's hearts we cannot tell. But some sins are so exceedingly sinful, and there is so little temptation to them from the world and the flesh, that it is plain they are directly from Satan. Jesus washed his disciples' feet, that he might teach us to think nothing below us, wherein we may promote God's glory, and the good of our brethren. We must address ourselves to duty, and must lay aside every thing that would hinder us in what we have to do. Christ washed his disciples' feet, that he might signify to them the value of spiritual washing, and the cleansing of the soul from the pollutions of sin. Our Lord Jesus does many things of which even his own disciples do not for the present know the meaning, but they shall know afterward. We see in the end what was the kindness from events which seemed most cross. And it is not humility, but unbelief, to put away the offers of the gospel, as if too rich to be made to us, or too good news to be true. All those, and those only, who are spiritually washed by Christ, have a part in Christ. All whom Christ owns and saves, he justifies and sanctifies. Peter more than submits; he begs to be washed by Christ. How earnest he is for the purifying grace of the Lord Jesus, and the full effect of it, even upon his hands and head! Those who truly desire to be sanctified, desire to be sanctified throughout, to have the whole man, with all its parts and powers, made pure. The true believer is thus washed when he receives Christ for his salvation. See then what ought to be the daily care of those who through grace are in a justified state, and that is, to wash their feet; to cleanse themselves from daily guilt, and to watch against everything defiling. This should make us the more cautious. From yesterday's pardon, we should be strengthened against this day's temptation. And when hypocrites are discovered, it should be no surprise or cause of stumbling to us. Observe the lesson Christ here taught. Duties are mutual; we must both accept help from our brethren, and afford help to our brethren. When we see our Master serving, we cannot but see how ill it becomes us to domineer. And the same love which led Christ to ransom and reconcile his disciples when enemies, still influences him.
Verse 10. - 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 (λελουμένος) 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 (καθαροί) clean (John 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 καθαρός, 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 John 15:3, distinctly referred to the word of Christ, it is a very unnecessary trifling with the text to find in this λελουμένος baptism or any sacramental or symbolic act. Lampe and Cocceius, in rendering λελουμένος, 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 (1 Peter 5:5, ἐκομβώσασθε), 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 λελουμένος or καθαρός. 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.
Gill's Exposition of the Entire Bible
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).
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.
Jamieson-Fausset-Brown Bible Commentary
10. 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.
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 (Re 1:5; 1Co 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 Ex 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" (Mt 6:9, 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.
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