John 13:10
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.
Original Language Analysis
Cross References
Historical Context
First-century bathing customs illuminate Jesus's metaphor. After visiting the public baths (thermae), a Roman would return home with clean body but dusty feet from walking unpaved streets. Only feet required washing, not re-bathing. Jesus takes this common experience and transforms it into spiritual truth. Jewish purification rituals similarly distinguished complete immersion (mikveh) from partial washing. The once-for-all nature of justification contrasted with the Levitical system's endless repetition of sacrifices—a distinction Hebrews 10:11-14 emphasizes. Jesus's reference to one unclean disciple anticipates verse 11's explanation about Judas. Despite three years with Jesus, witnessing miracles, hearing teaching, Judas remained unregenerate—a warning against presuming external religion equals internal reality. The early church applied this verse both to initial baptism (the bath) and ongoing confession of sin (the foot-washing), seeing sacramental and pastoral implications.
Questions for Reflection
- How does understanding the distinction between definitive cleansing (justification) and ongoing cleansing (sanctification) affect your assurance of salvation and pursuit of holiness?
- What 'dust' accumulates on believers' feet through daily living in a fallen world, and how does Christ provide for its cleansing?
- What does Judas's presence among the disciples—outwardly identical but spiritually unclean—teach about the dangers of mere external religion?
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Analysis & Commentary
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. Jesus corrects Peter's misunderstanding with crucial theological distinction. He that is washed (ὁ λελουμένος/ho leloumenos) uses the perfect passive participle of λούω (louō)—to bathe the whole body—indicating completed action with ongoing results. This person needeth not (οὐ χρείαν ἔχει/ou chreian echei) further bathing, only to wash his feet (νίψασθαι τοὺς πόδας/nipsasthai tous podas), using νίπτω (niptō), the verb for partial washing.
The distinction maps onto Christian soteriology with precision. The complete bath (λούω) represents justification—the once-for-all cleansing from sin's guilt through Christ's blood (Titus 3:5, 'washing of regeneration'). The foot-washing (νίπτω) represents ongoing sanctification—daily cleansing from sin's defilement through confession and Spirit-empowered growth (1 John 1:9, 'If we confess our sins, he is faithful and just to forgive us'). Believers are definitively cleansed (clean every whit—καθαρός ἐστιν ὅλος/katharos estin holos), yet require continual cleansing from worldly contamination.
The phrase ye are clean, but not all (ὑμεῖς καθαροί ἐστε, ἀλλ' οὐχὶ πάντες/hymeis katharoi este, all' ouchi pantes) introduces the sobering reality of Judas's presence. Among the Twelve, eleven had experienced regeneration's bath; one remained spiritually filthy despite outward proximity to Christ. External religious participation doesn't guarantee internal transformation.