John 13:11
in John 13For He knew who would betray Him. That is why He said, “Not all of you are clean.”
BSB
The same verse in ASV and KJV ▾
ASV
For he knew him that should betray him; therefore said he, Ye are not all clean.
KJV
For he knew who should betray him; therefore said he, Ye are not all clean.
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This verse in John 13
Commentary
17 notes on this verseFor although He well knew that Judas had no kindly feeling or wise consideration for his Master, but that he was full of the poison of devilish bitterness and even then devising the means whereby he might effect the betrayal, He honoured him in the same measure as the rest, and washed even his feet also, continually exhibiting the marks of His own love, and not letting loose His anger till He had tried every kind of remonstrance. For thou mayest perceive how this special characteristic also is peculiar to the Divine Nature.
This site's exposition
my hands and my head
on John 13:9-11
Peter swings the other way, asking for hands and head. The answer separates two washings, the bath already taken and the feet that pick up the road. Though not all of you stands in verse 10, and verse 11 names the betrayer.
This site's exposition
For He knew who would betray
Jesus knew who would betray Him. Barnes gives the Greek as the one about to betray, a betrayal already under way. Bonaventure reads the aside as proof Jesus was never deceived, and Ephrem marks that the feet of Judas were among those He washed.
The record, by era
The Church Fathers5 voices
A commentator
Origen of AlexandriaCOMMENTARY ON THE GOSPEL OF JOHN 32.110 · Written before 253.
proposed
The eleven who had bathed and were clean became even cleaner when they had their feet washed by Jesus. But Judas who was already unclean, for it says, "He who is filthy, let him be filthy still," became filthier and unclean when Satan entered him after the morsel.
(Tr. lviii. 1) And ye are clean, but not all: what this means the Evangelist immediately explains: For He knew who should betray Him; therefore said He, Ye are not all clean.
"And ye are clean, but not all." What this means the evangelist has explained by adding, "For He knew who should betray Him; therefore said He, Ye are not all clean." What can be clearer than this clear light? Let us, therefore, make haste; the reader is quickened by the very clarity of Scripture: our delight is to run with the words. "For He knew who should betray Him." Accordingly, while Judas was being washed, but not cleansed, the Lord's foreknowledge proceeded without any error to the exposure of His betrayer, whom He had not ceased to bear with: for up to this time, even when his feet were being washed, He was bearing with, not deserting him.
"He that is washed, needeth not save to wash his feet, but is clean every whit; and ye are clean, but not all. For He knew who should betray Him." "And if they are clean, why washeth He their feet?" That we may learn to be modest. On which account He came not to any other part of the body, but to that which is considered more dishonorable than the rest. But what is, "He that is washed"? It is instead of, "he that is clean." Were they then clean, who had not yet been delivered from their sins, nor deemed worthy of the Spirit, since sin still had the mastery, the handwriting of the curse still remaining, the victim not having yet been offered? How then calleth He them "clean"? That thou mayest not deem them clean, as delivered from their sins, He addeth, Behold, "ye are clean through the word that I have spoken unto you." That is, "In this way ye are so far clean; ye have received the light, ye have been freed from Jewish error. For the Prophet also saith, 'Wash you, make you clean, put away the wickedness from your souls'; so that such a one is washed and is clean." Since then these men had cast away all wickedness from their souls, and had companied with Him with a pure mind, therefore He saith according to the word of the Prophet, "he that is washed is clean already." For in that place also It meaneth not the "washing" of water, practiced by the Jews; but the cleansing of the conscience.
A commentator
Ephrem the SyrianCOMMENTARY ON TATIAN'S DIATESSARON 18.22 · Written before 373.
proposed
In his gentleness our Lord humbled his wise hands by washing the feet of his betrayer, who expressed his gratitude for the cleansing with the nails of the cross.
9 more voices on this verse
The Medieval Church3 voices
For he knew who it was that would betray him: therefore he said: You are not all clean. Therefore the Evangelist, where he speaks of the betrayer, shows that the Lord knew, lest anyone believe that Christ as a man could be deceived: above in …
This is why the Evangelist says, for he knew who was to betray him. He is saying that Christ said, but not all of you, because he knew the uncleanness of Judas the betrayer. In general, there are two things which clean a person: alms …
The Lord, having received the occasion, exposes the betrayer, that he has an impure mind, is in need of washing from wickedness and a change of his intention. "You," He says, "having been washed, do not need yet another washing, but one among you is …
The Puritans and the Awakening2 voices
For he knew who should betray him,.... That is, Jesus, as Beza's ancient copy, and the Syriac and Persic versions read.
He washed them himself, and then said, You are clean; but he excepts Judas: not all; they were all baptized, even Judas, yet not all clean; many have the sign that have not the thing signified. Note, [1.] Even among those who are called disciples of Christ, and profess relation to him, there are some who are not clean, Prov. xxx.
The Nineteenth Century4 voices
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
Lord, dost thou wash my feet?--Our language cannot bring out the intensely vivid contrast between the "Thou" and the "my," which, by bringing them together, the original expresses, for it is not good English to say, "Lord, Thou my feet dost wash?" But every word of this question is emphatic.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
proposed
The verses we have now read conclude the story of our Lord's washing the feet of His disciples, the night before He was crucified. It is a story full of touching interest, which for some wise reason no Evangelist records except John. The wonderful condescension of Christ, in doing such a menial action, can hardly fail to strike any reader. The mere fact that the Master should wash the feet of the servants might well fill us with surprise. But the circumstances and sayings which arose out of the action are just as interesting as the action itself.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
proposed
The verses we have now read conclude the story of our Lord's washing the feet of His disciples, the night before He was crucified. It is a story full of touching interest, which for some wise reason no Evangelist records except John. The wonderful condescension of Christ, in doing such a menial action, can hardly fail to strike any reader. The mere fact that the Master should wash the feet of the servants might well fill us with surprise. But the circumstances and sayings which arose out of the action are just as interesting as the action itself. Let us see what they were. We should notice, firstly, the hasty ignorance of the Apostle Peter. One moment we find him refusing to allow his Master to do such a servile work as He is about to do—"Do you wash my feet?" "You shall never wash my feet." Another moment we find him rushing with characteristic impetuosity into the other extreme—"Lord, wash not my feet only, but my hands and my head." But throughout the transaction we find him unable to take in the real meaning of what his eyes behold. He sees, but he does not understand. Let us learn from Peter's conduct that a man may have plenty of faith and love, and yet be sadly destitute of clear knowledge. We must not set down men as graceless and godless because they are dull, and stupid, and blundering in their religion. The heart may often be quite right when the head is quite wrong. We must make allowances for the corruption of the understanding, as well as of the will. We must not be surprised to find that the brains as well as the affections of Adam's children have been hurt by the fall. It is a humbling lesson, and one seldom fully learned except by long experience.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Who should betray him - Greek: “He knew him who was about to betray him.”
The words behind it
13 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| ᾔδει | edei | He knew | G1492 → | 374 times |
| γὰρ | gar | for | G1063 → | 1039 times |
| τὸν | ton | the [one who] | G3588 → | 19766 times |
| παραδιδόντα | paradidonta | was betraying | G3860 → | 119 times |
| αὐτόν· | auton | Him; | G846 → | 5565 times |
| διὰ | dia | on account of | G1223 → | 664 times |
| τοῦτο | touto | this | G3778 → | 1381 times |
| εἶπεν | eipen | He said | G2036 → | 925 times |
| ὅτι | hoti | that | G3754 → | 1292 times |
| οὐχὶ | ouchi | Not | G3780 → | 54 times |
| πάντες | pantes | all | G3956 → | 1235 times |
| καθαροί | katharoi | clean | G2513 → | 27 times |
| ἐστε.¶ | este | you are. | G1510 → | 2333 times |
ᾔδειHe knew
edeiG1492 →374 times
γὰρfor
garG1063 →1039 times
τὸνthe [one who]
tonG3588 →19766 times
παραδιδόνταwas betraying
paradidontaG3860 →119 times
αὐτόν·Him;
autonG846 →5565 times
διὰon account of
diaG1223 →664 times
τοῦτοthis
toutoG3778 →1381 times
εἶπενHe said
eipenG2036 →925 times
ὅτιthat
hotiG3754 →1292 times
οὐχὶNot
ouchiG3780 →54 times
πάντεςall
pantesG3956 →1235 times
καθαροίclean
katharoiG2513 →27 times
ἐστε.¶you are.
esteG1510 →2333 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
John 13:18I am not speaking about all of you; I know whom I have chosen. But this is to fulfill the Scripture: ‘The one who shares My bread has lifted up his heel against Me.’
it leads to
- Psalms 41:9
Even my close friend whom I trusted, the one who shared my bread, has lifted up his heel against me.
- Matthew 26:23
Jesus answered, “The one who has dipped his hand into the bowl with Me will betray Me.
Reached by 2 separate paths from here.
- John 17:12
While I was with them, I protected and preserved them by Your name, the name You gave Me. Not one of them has been lost, except the son of destruction, so that the Scripture…
- Mark 14:20
He answered, “It is one of the Twelve—the one who is dipping his hand into the bowl with Me.
- Psalms 41:9
Through
John 2:25He did not need any testimony about man, for He knew what was in a man.
it leads to
- Matthew 9:4
But Jesus knew what they were thinking and said, “Why do you harbor evil in your hearts?
- John 6:64
However, there are some of you who do not believe.” (For Jesus had known from the beginning which of them did not believe and who would betray Him.)
- Matthew 9:4
Through
John 13:21After Jesus had said this, He became troubled in spirit and testified, “Truly, truly, I tell you, one of you will betray Me.”
it leads to
- Matthew 26:21
And while they were eating, He said to them, “Truly I tell you, one of you will betray Me.”
- John 13:18
I am not speaking about all of you; I know whom I have chosen. But this is to fulfill the Scripture: ‘The one who shares My bread has lifted up his heel against Me.’
- Matthew 26:21
Where this verse is studied
On this page
Studies9
About John
This page draws on 15 works. Open the list of works
This page draws on Albert Barnes, Notes, Explanatory and Practical, on the Gospels; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Catena Aurea by Aquinas; Augustine of Hippo, Tractates on John 58; Bonaventure, Commentary on John, Chapter 13; Cyril of Alexandria, Commentary on the Gospel of John, Book 9; Ephrem the Syrian, COMMENTARY ON TATIAN'S DIATESSARON 18.22; J.C. Ryle, Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Homily on the Gospel of John 70; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON THE GOSPEL OF JOHN 32.110; Theophylact of Ohrid, Commentary on John and Thomas Aquinas, Commentary on John.