John 13:11
For he knew who should betray him; therefore said he, Ye are not all clean.
Original Language Analysis
Cross References
Historical Context
John's Gospel emphasizes Jesus's divine knowledge throughout—He knew what was in man (2:25), knew the Samaritan woman's history (4:18), knew from the beginning who would believe and who would betray (6:64). This foreknowledge doesn't cause Judas's betrayal but reveals Jesus's deity. Judas held the disciples' money bag and regularly stole from it (John 12:6), showing long-standing treachery. Jesus's selection of Judas knowing he would betray raises questions addressed by verse 18: 'that the scripture may be fulfilled.' Judas fulfilled Psalm 41:9—'he that eateth bread with me hath lifted up his heel against me.' Satan entered Judas during this very meal (John 13:27), though Judas had already contracted with the chief priests for thirty silver pieces (Matthew 26:14-16). The early church wrestled with Judas's culpability versus divine sovereignty. Church fathers like Augustine argued Judas acted freely yet within God's sovereign plan—a mystery but not contradiction.
Questions for Reflection
- How does Jesus's foreknowledge of Judas's betrayal yet willingness to wash his feet demonstrate the nature of divine love?
- What does Judas's proximity to Jesus—sharing meals, hearing teaching, witnessing miracles—yet remaining spiritually unclean warn about external religion?
- How should the reality that Christ's love extends even to His betrayers shape our understanding of evangelism and treatment of enemies?
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Analysis & Commentary
For he knew who should betray him; therefore said he, Ye are not all clean. This verse explains Jesus's cryptic statement in verse 10. The phrase he knew (ᾔδει γάρ/ēdei gar) uses the pluperfect form of οἶδα (oida), indicating comprehensive, settled knowledge existing before the moment—Jesus had always known. The participle who should betray him (τὸν παραδιδόντα αὐτόν/ton paradidonata auton) uses present tense, suggesting ongoing treachery—Judas's betrayal wasn't sudden impulse but developing conspiracy.
The verb παραδίδωμι (paradidōmi)—to hand over, betray, deliver up—appears repeatedly in the Passion narrative. Judas paradidōmi Jesus to the authorities (John 18:2), who paradidōmi Him to Pilate (John 18:30), who paradidōmi Him to crucifixion (John 19:16). Yet providentially, the Father paradidōmi the Son for our redemption (Romans 8:32). Human treachery serves divine purposes.
Jesus's foreknowledge of betrayal intensifies the scene's pathos. He washes the feet of His betrayer. He serves the one plotting His death. This displays both divine omniscience and incomprehensible love—while we were yet sinners, Christ died for us (Romans 5:8). Judas receives the same intimate service as the faithful Eleven, demonstrating that Christ's love extends even to those who reject Him. Yet love spurned becomes judgment. Judas's presence at the foot-washing but exclusion from spiritual cleansing illustrates the tragedy of resisting grace.