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John 13:10
Verse
Context
Jesus Washes His Disciples’ Feet
9“Then, Lord,” Simon Peter replied, “not only my feet, but my hands and my head as well!”10Jesus told him, “Whoever has already bathed needs only to wash his feet, and he will be completely clean. And you are clean, though not all of you.”11For He knew who would betray Him. That is why He said, “Not all of you are clean.”
Sermons
Duncan Campbell
St. John Chrysostom
J.C. Ryle
Norman Grubb
Horatius BonarSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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. 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.
Jamieson-Fausset-Brown Bible Commentary
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 (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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
13:10 Jesus referred to an ultimate cleansing through his sacrifice which makes a person clean all over.
John 13:10
Jesus Washes His Disciples’ Feet
9“Then, Lord,” Simon Peter replied, “not only my feet, but my hands and my head as well!”10Jesus told him, “Whoever has already bathed needs only to wash his feet, and he will be completely clean. And you are clean, though not all of you.”11For He knew who would betray Him. That is why He said, “Not all of you are clean.”
- Scripture
- Sermons
- Commentary
The Appearing of Resurrection and the Giving of Power
By Newman Sze8201:22:11MAT 28:1MAT 28:19MRK 16:15LUK 24:44JHN 20:19JHN 21:25In this sermon, the speaker emphasizes the importance of the 40 days that Jesus spent on earth after His resurrection. He explains that during this time, Jesus trained His disciples to shift their focus from external things to internal revelation, from the flesh to the Holy Spirit, and from the law to life. The speaker shares a personal anecdote about a turbulent airplane ride to illustrate the need for Christians to rise above fear and rely on the Holy Spirit. He concludes by urging the audience to prioritize their personal encounter with the Lord and the experience of being filled with the Holy Spirit.
Gospel of John (2nd Yr Study 10 of 19, Chap 13 Start)
By G.W. North12954:59Christian LifeJHN 13:3JHN 13:10JHN 13:14JHN 13:17JHN 13:20JHN 13:34In this sermon, the speaker reflects on his experience of preaching in prison and emphasizes the importance of living according to one's gifts. He shares how he had a wonderful congregation but longs for those happy days. The speaker also highlights the need to let the Lord Jesus master every circumstance in life and teaches that actions speak louder than words. He references the Bible verse in John where Jesus washes the disciples' feet as an example of serving others. The sermon concludes with the speaker expressing his farewell and hope to see the audience again.
Heart Purity
By Duncan Campbell2Cleansing Power of ChristHeart PurityPSA 24:3PSA 51:10EZK 36:25MAT 5:8JHN 13:10ROM 6:51CO 2:142CO 7:11TH 5:231PE 2:24Duncan Campbell emphasizes the significance of heart purity in the Christian life, drawing from Revelation 4:1-5 to illustrate the importance of being 'clothed in white raiment' and wearing 'crowns of gold' as symbols of purity and power. He argues that heart purity is not merely an aspiration but an attainable experience through the cleansing power of Christ's blood, as supported by biblical testimonies and the teachings of figures like David and Charles Wesley. Campbell warns against the misconception that purity is synonymous with maturity, asserting that true holiness is a crisis experience of cleansing rather than a gradual process. He encourages believers to seek this purity actively, as it is essential for a life that honors God and reflects His righteousness. The sermon concludes with a call to continuous cleansing and a sensitive relationship with God to maintain this purity.
John 13:1-2
By St. John Chrysostom0ISA 1:17JHN 13:2JHN 13:7JHN 13:10John Chrysostom preaches on Jesus' act of washing His disciples' feet, emphasizing the humility and love displayed by Jesus towards His disciples, even towards the traitor Judas. Chrysostom highlights the importance of learning humblemindedness and doing good deeds, drawing attention to the care and protection God provides for widows and orphans. He encourages believers to show kindness and support to widows, promising great rewards and blessings for those who help the vulnerable in society.
Where Are Your Sins?
By J.C. Ryle0Redemption through ChristSinJOB 13:22PSA 51:2ISA 1:18MAT 5:2JHN 13:10ROM 3:20ROM 3:251JN 1:7REV 7:14REV 12:11J.C. Ryle emphasizes the critical question of 'Where are your sins?' urging listeners to confront their sinfulness and the necessity of cleansing through Christ's blood. He asserts that all humans are inherently sinful and cannot cleanse their own sins, highlighting the importance of recognizing one's need for forgiveness. Ryle passionately explains that the blood of Jesus is the only remedy for sin, and faith in Him is essential for salvation. He calls for a genuine response to this question, encouraging individuals to seek Christ for cleansing and to understand the eternal implications of their sins.
A Continuous Revival
By Norman Grubb0PSA 51:17JHN 13:10ROM 10:9EPH 4:13HEB 3:131JN 1:9Norman P. Grubb emphasizes the importance of personal and communal revival, highlighting the need for constant confession of sins and openness about struggles in order to experience true revival. He stresses the significance of maintaining both a vertical relationship with God and a horizontal relationship with fellow believers, as revival is not just an individual experience but a communal one. Grubb challenges Christians to live authentically, confessing faults to one another, sharing God's dealings in their lives, and provoking each other to love and good works, ultimately leading to personal, family, and community revival.
Christ the Cleanser
By Horatius Bonar0ServanthoodDaily ForgivenessPSA 51:7JHN 13:10JHN 15:3ROM 8:1EPH 4:32PHP 2:7HEB 10:221JN 1:91JN 2:1REV 1:5Horatius Bonar emphasizes the profound significance of Christ's act of washing the disciples' feet, illustrating His role as a servant and the importance of humility and service in the Christian life. He explains the distinction between being 'bathed'—representing our initial cleansing through faith in Christ—and the ongoing need for 'washing'—the daily forgiveness of sins as we navigate life. Bonar encourages believers to maintain their assurance of acceptance in Christ while regularly seeking forgiveness for their daily transgressions. He highlights that this understanding of grace empowers us to resist sin and serve others with love and humility, reflecting Christ's character in our actions. Ultimately, Bonar calls for a life of service that mirrors Christ's love and compassion for others.
Your Cup of Life
By Ed Wrather0PSA 139:16JHN 13:10ROM 12:1PHP 2:51PE 5:6Ed Wrather preaches on the concept of surrendering to the 'cup' of life that God has given us, drawing parallels between Jesus' acceptance of His sacrificial mission and our own acceptance of life's challenges. Through the example of Peter cutting off the high priest's servant's ear and Jesus' response, we see the contrast between worldly reactions and God's perspective. Failure to surrender to our circumstances can lead to various issues like stress, anxiety, and addiction, emphasizing the importance of yielding to God's plan for our lives.
Righteousness Without Grace.
By John Nelson Darby0RestorationGraceMAT 7:1LUK 6:36JHN 13:10ROM 5:212CO 5:18GAL 6:1EPH 2:8COL 3:13JAS 2:131PE 4:8John Nelson Darby emphasizes that righteousness alone, without grace, fails to win the hearts of individuals. He argues that while righteous actions may seem just, they do not restore souls or foster true reconciliation among believers. Instead, he highlights the importance of grace in conjunction with righteousness, suggesting that many sins remain unaddressed and relationships severed due to a lack of compassionate outreach. Darby calls for a shift from judgment to a humble, loving approach that seeks to engage the heart, rather than merely the conscience, in the process of restoration.
Is There a Re-Application of the Blood?
By John Nelson Darby0Assurance of SalvationThe Efficacy of Christ's SacrificePSA 32:1ISA 1:18JHN 13:10JHN 15:3HEB 9:12HEB 10:2HEB 10:14John Nelson Darby emphasizes the significance of understanding the application of Christ's blood in the context of salvation, arguing against the notion that the blood must be re-applied for cleansing. He asserts that believers are perfected forever through Christ's single sacrifice, which clears their consciences and allows them to approach God without fear of condemnation. Darby clarifies that while the Old Testament practices involved blood sprinkling, the New Testament reveals that Christ's offering is sufficient and does not require repetition. He highlights the importance of faith in the efficacy of Christ's sacrifice, which provides a perfect conscience before God. The sermon serves as a reminder that true holiness and liberty in Christ come from recognizing the completeness of His work on the cross.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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. 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.
Jamieson-Fausset-Brown Bible Commentary
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 (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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
13:10 Jesus referred to an ultimate cleansing through his sacrifice which makes a person clean all over.