John 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ¹  the Son will not see life, but God’s wrath ²  remains ³  on him.

John 13:10

13:10 Jesus replied, ⁴  “The one who has bathed needs only to wash his feet, ⁵  but is completely ⁶  clean. ⁷  And you disciples ⁸  are clean, but not every one of you.”

John 14:17

14:17 the Spirit of truth, whom the world cannot accept, ⁹  because it does not see him or know him. But you know him, because he resides ¹⁰  with you and will be ¹¹  in you.

[3:36]  ¹ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ² tn Or “anger because of evil,” or “punishment.”

[3:36]  ³ tn Or “resides.”

[13:10]  ⁴ tn Grk “Jesus said to him.”

[13:10]  ⁵ tn Grk “has no need except to wash his feet.”

[13:10]  ⁶ tn Or “entirely.”

[13:10]  ⁷ sn The one who has bathed needs only to wash his feet. A common understanding is that the “bath” Jesus referred to is the initial cleansing from sin, which necessitates only “lesser, partial” cleansings from sins after conversion. This makes a fine illustration from a homiletic standpoint, but is it the meaning of the passage? This seems highly doubtful. Jesus stated that the disciples were completely clean except for Judas (vv. 10b, 11). What they needed was to have their feet washed by Jesus. In the broader context of the Fourth Gospel, the significance of the foot-washing seems to point not just to an example of humble service (as most understand it), but something more – Jesus’ self-sacrificial death on the cross. If this is correct, then the foot-washing which they needed to undergo represented their acceptance of this act of self-sacrifice on the part of their master. This makes Peter’s initial abhorrence of the act of humiliation by his master all the more significant in context; it also explains Jesus’ seemingly harsh reply to Peter (above, v. 8; compare Matt 16:21-23 where Jesus says to Peter, “Get behind me, Satan”).

[13:10]  ⁸ tn The word “disciples” is supplied in English to clarify the plural Greek pronoun and verb. Peter is not the only one Jesus is addressing here.

[14:17]  ⁷ tn Or “cannot receive.”

[14:17]  ⁸ tn Or “he remains.”

[14:17]  ⁹ tc Some early and important witnesses (Ì^66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì^66c,75vid א A D¹ L Θ Ψ Ë¹³ 33^vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì⁶⁶ and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.