Our text is about the dirty work of washing the disciples’ feet. This menial task was performed by none other than the Lord of glory. What an amazing story it is. It is not included in any other Gospel account.

It introduces the Upper Room Discourse of our Lord (John 13-17), which is also found only in the Gospel of John. It will serve as a beginning today as we begin a series entitled Important Final Words of Jesus. (It’s the 11^th time we have closed the year as a congregation together with studies in the life of Christ). This is indeed a marvelous portion of John’s Gospel.

John G. Mitchell writes,”Of all the Scriptures between Genesis and Revelation, I know of no greater portion as far as the people of God are concerned than chapters 13 through 17 of John. I believe in these chapters we have the seed germ of all the truth concerning the Church, as well as almost all the doctrine in the New Testament. Our Lord’s discourse here takes us within twenty-four hours of the crucifixion.[1]

Here is a text which has much to say to our generation. Let us listen well to what the Spirit of God has to say to each one of us.

From time to time, we are faced with the task of “saying goodbye” to a congregation, some employees, or even our employee of many years. It is never easy.

This chapter begins the first of five which record for us the “farewell message” to His beloved disciples, climaxing with His intercessory prayer for them and for us. (Other farewell addresses in Scriptures were delivered by Moses (Deut. 31-33), Joshua ( 23-24), and Paul (Acts 20).

However, Jesus added a significant “action section” to His message when He washed His disciples’ feet. It was an object lesson they would never forget!

The washing of the feet of one’s guests was expected in Jesus’ day, as we can see from Luke’s Gospel:

44 Then, turning toward the woman, he said to Simon, “Do you see this woman? I entered your house, you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. 45 You gave me no kiss of greeting, but from the time I entered she has not stopped kissing my feet. 46 You did not anoint my head with oil, but she has anointed my feet with perfumed oil (Luke 7:44-46).

Normally, the host would not do this washing himself, because it was regarded as a very demeaning task. We get some idea of just how menial it was from the comment Abigail makes to David in the Old Testament: “Then she arose, bowed her face to the earth, and said, ‘Here is your maidservant, a servant to wash the feet of the servants of my lord’” (1 Samuel 25:41, NKJV).

Foot washing was understood in the same way by John the Baptist:

When John the Baptist desired to give expression to his feeling of unworthiness in comparison to Christ, he could think of no better way to express this than to say that he deemed himself unworthy of kneeling down in front of Jesus in order to unloose his sandalstraps and remove the sandals (with a view to washing the Master’s feet).”[2]

I believe our Lord’s washing of the disciples’ feet in John 13 is further explained by a comment that is found in Luke’s Gospel: 24 A dispute also started among them over which of them was to be regarded as the greatest. 25 So Jesus said to them, “The kings of the Gentiles exercise lordship over them; and those in authority over them are called ‘benefactors.’ 26 But it must not be like that with you! Instead the one who is greatest among you must become like the youngest, and the leader like the one who serves. 27 For who is greater, the one who is seated at the table, or the one who serves? Is it not the one who is seated at the table? But I am among you as one who serves” (Luke 22:24-27).

It would not at all surprise me if this dispute occurred just as the disciples were entering this upper room. The “table” was not like our kitchen “tables” at all. The meal would have been served to these disciples as they reclined in a u-shaped arrangement, with our Lord at what we might call the “head of the table.” Some suggest that Judas was sitting beside Jesus, at His right hand, in the place of honor. I wouldn’t be surprised. Each place at the table had its own social ranking. This is why our Lord can say:

8 “When you are invited by someone to a wedding feast, do not take the place of honor, because a person more distinguished than you may have been invited by your host. 9 So the host who invited you both will come and say to you, ‘Give this man your place,’ and then with shame you will start to take the least important place. 10 But when you are invited, go and take the least important place, so that when your host comes he will say to you, ‘Friend, move up here to a better place.’ Then you will be honored in the presence of all who share the meal with you. 11 For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted” (Luke 14:8-11).

I believe that when the disciples entered this upper room, they were all intent on sitting in the places of honor—at our Lord’s right and left hand (see Matthew 20:21-23). I can almost see them pushing and shoving their way into the room, hurrying past the basin of water, where a servant normally would have been present to wash the feet of the guests as they entered, in preparation for the meal. This may well have been the time that the disciples argued among themselves about who was to be regarded as the greatest. After all, every one of them would have to establish their “ranking” among the 12 if they were to be seated according to their greatness.

I can see our Lord, quietly observing His disciples as they squabble. I can imagine Him making His way to the washbasin, and filling it with water, while His disciples continue to argue with each other, completely oblivious to what He is doing. And then they suddenly become silent as they realize that He has taken the lowest position of all—lower than the lowest of the 12—the position of a servant (and not a high-ranking servant, either).

To their amazement, they observe Jesus, working His way from one of them to the next, first washing a pair of dirty feet, and then drying them with the towel that is wrapped about His waist. The argument seems to end with the words of our Lord in verses 12-17. They may not understand all that He has done, but they must have had enough sense to know it was time to be stop bickering and be quiet.[3]

The scene is in the upper room and the occasion is the Passover supper to which the disciples had been invited. It was the night of Christ’s betrayal and the eve of His crucifixion. Who could begin to understand the severe suffering and anguish Christ endured during those several hours

There were several reasons why Christ was crucified at the time of the Passover. One was the relationship of the Passover to Christ.

Not only did the Passover commemorate the deliverance of the Jews from their Egyptian bondage, it also had a prophetic message. It graphically portrayed Him who would come to be the true Passover to deliver from sins all who would believe on Him.

In the shadow of the cross, Jesus is not seated at the place of honor, but assuming the lowly position of a servant.  In this passage, we see our Lord in a fourfold relationship:

1. HUMILITY: HIS RELATIONSHIP TO HIS HEAVENLY FATHER (13:1-5)

Jesus had entered Jerusalem on Sunday, and on Monday had cleansed the temple. Tuesday was a day of conflict as the religious leaders sought to trip Him up and get evidence to arrest Him. These events are recorded in Matthew 21-25.

Wednesday was probably a day of rest, but on Thursday He met in the Upper Room with His disciples in order to observe Passover. It’s certain that Jesus knew He had less than 15 hours to live!

Two verses out of five focus on the actual washing of the disciples’ feet by our Lord. Three of the five verses provide us with background information, which John believes his readers need to know in order to properly understand the Lord’s actions. We might say that verses 1-3 provide us with information that gives us insight into our Lord’s “state of mind.”[4]

“It was just before the Passover Feast. Jesus knew that the time had come for him to leave this world and go to the Father. Having loved his own who were in the world, he now showed them the full extent of his love. {2} The evening meal was being served, and the devil had already prompted Judas Iscariot, son of Simon, to betray Jesus. {3} Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God…”

* Jesus knew that “His hour was come.”

 More than any of the gospel writers, John emphasized the fact that Jesus lived on a “heavenly timetable” as He did the Father’s will. What was this divinely appointed “hour?” It was the time when He would be glorified through His death, resurrection, and ascension.

From the human point of view, it meant suffering; but from the divine point of view, it meant glory. He would soon leave this world and return to the Father, who sent Him, Jesus having finished His work on earth (17:4).

When the servant of God is in the will of God, he is immortal until his work is done. They could not arrest Jesus, let alone kill Him, until the right hour had arrived.

* Jesus also knew that Judas would betray Him.

Judas is mentioned eight times in this gospel, more than in any of the other gospels. Satan had entered into Judas (Luke 22:3), and now he would give him the necessary thought to bring about the arrest and crucifixion of the Son of God.

Jesus loved His disciples to the end, though they did not all love Him. To the end, Jesus was trying to overcome evil with good. Jesus possessed a love which would not be quenched by evil.

* Jesus knew that the Father had given Him all things.

This statement parallels John 3:35, and it also reminds us of Matthew 11:27. Even in His humiliation, our Lord had all things through His Father.  Knowing that all had been given into His hands, He deliberately subjected Himself to the needs of His disciples, and sacrificed Himself for them by submitting to an authority which was beneath Him.

He was fully conscious of divine origin and divine destiny. One writer said: “Divine love leaped over the boundaries of class distinctions and made the Lord of Glory the servant of men.”

He was poor and yet He was rich.  Because Jesus knew who He was, where He came from,  what He had, and where He was going, He was complete master of the situation.

You and I? We know that we have been born of God, that we are one day going to God, and that in Christ we have all things; therefore, we ought to be able to follow our Lord’s example and serve others!

* And what Jesus knew helped  determine what Jesus did:

   “…so he got up from the meal, took off his outer clothing, and wrapped a towel around his waist. {5} After that, he poured water into a basin and began to wash his disciples’ feet, drying them with the towel that was wrapped around him.”

Service: ·          is an expression of love ·          springs from confidence ·          is God-oriented ·          requires first being served ·          is imitation ·          is about doing

The disciples must have been shocked when they saw their Master rise from supper, lay aside His outer garments, wrap a towel around His waist, take a basin of water and wash their feet.

Jewish servants did not wash their masters’ feet, although Gentile slaves might do it. It was a menial task, and yet Jesus did it! As a special mark of affection, a host or hostess might wash a guest’s feet, but it was not standard operating procedure in most homes.

There are at least two reasons why Jesus chose this activity:

— Their feet were dirty.

The roads of Palestine were quite unsurfaced and uncleaned. In dry weather they were inches deep in dust, and in wet weather they were liquid mud. The shoes the ordinary people wore were sandals; and these sandals were simply soles held on to the foot by a few straps.

They gave little protection against the dust or the mud of the roads. For that reason there were always great waterpots at the door of the house; and a servant was there with a towel to wash the soiled feet of the guests as they came in.

— Their hearts were proud.

Jesus’ disciples were ready to fight for a throne, but not for a towel.

Jesus knew there was a competative spirit in the hearts of His disciples. In fact, within a few minutes, the men were disputing over which of them was the greatest (Luke 22:24-30)! He gave them an unforgettable lesson in humility, and by His actions rebuked their selfishness and pride.

The more you think about this scene, the more profound it becomes. Confucius called humility “the solid foundation of all the virtues.” The Greek word means “low” or “to stoop low,” and it carries the idea of serving another person.

Too often we confuse the “poor in spirit” (Matthew 5:3) with the”poor-spirited” and true humility with timidity and inferiority.  The Father had put all things into the Son’s hands, yet Jesus picked up a towel and a basin!

It might be explain by a Malay proverb: “the fuller the ear is of rice-grain, the lower it bends.”

It has well been said that humility is not thinking meanly of yourself; it is simply not thinking of yourself at all! We need to be careful that we’re not filled with a worldly spirit of competition or criticism.

 

It is Christ’s example of humility that Paul appeals to in his exhortation to serve one another:

Philippians 2:3-8: “Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. {4} Each of you should look not only to your own interests, but also to the interests of others.  {5} Your attitude should be the same as that of Christ Jesus: {6} Who, being in very nature God, did not consider equality with God something to be grasped, {7} but made himself nothing, taking the very nature of a servant, being made in human likeness. {8} And being found in appearance as a man, he humbled himself and became obedient to death– even death on a cross!”

   * He got up from the meal–just as He’d left the throne of heaven

* He took off His outer garments–just as He’d divested Himself of heaven’s robes

* He wrapped a towel about His waist–just as He’d clothed Himself with humanity

* He poured water in a bowl, got on His knees and began to wash feet–just as he would pour out His life on the cross.

Jesus in effect said: “I’m God. I spoke the universe into existence. I have all power and glory, yet I came to serve! And if you’re to follow me, you must emulate my example.”

Humility is unannounced.  It is also willing to receive without embarrassment (we’ll see this idea in the discussion with Peter in just a few verses). It is not a sign of weakness and it does not play favorites (in the example of Judas).

It is obvious, is it not, that John wishes to emphasize the love our Lord has for His own? Mitchell observes:

It is remarkable that in this section, starting in chapter 13, begins with the statement, ‘Having loved his own which were in the world, he loved them unto the end;’ (13:1). This section ends in chapter 17 with Jesus praying, ‘that the love wherewith thou has loved me may be in them, and I in them’ (17:26). He begins and ends with His love for His own. It’s just like the Savior! And down through these five chapters we have the marvelous revelation of His love, of His concern for His own.[5]

Here is the amazing thing. Jesus loves His own. Jesus loves His own, knowing everything. He loves His own, knowing that He is sovereign, and that He is about to leave this earth and return to His Father.

He loves His own, knowing that they have been arguing (or will shortly do so) about who is the greatest, knowing that they are about to forsake Him and flee for their lives, knowing that Peter will deny Him.

It is one thing for people to love us, who do not know all of our wicked deeds, thoughts, and motivations. It is another for the Holy God of heaven to love us, knowing every wicked thing we have done and will do. This is, indeed, amazing love.

What a comfort to the Christian, knowing that our Lord’s love is constant and unchanging, knowing that He chose to love us—and to keep on loving us—purely out of His grace, and not based upon our performance. Jesus loved His own; He loved them to the “end”—to the uttermost degree, and to the very end.[6]

2. HOLINESS: HIS RELATIONSHIP WITH SIMON PETER (13:6-11)

 As Peter watched the Lord wash his friends’ feet, he became more and more disturbed and could not understand what He was doing.

Throughout the gospels, Peter has often spoken impulsively out of his ignorance and had to be corrected by Jesus:

– he opposed Jesus going to the cross (Matt. 16:21-23)

– he tried to manage our Lord’s affairs at the transfiguration (Matt. 17:1-8)

– he expressed the faith of the disciples (John 6:66-71) without realizing that one was the traitor

The word “wash” in verses 5-6, 8, 12, and 14 is “nipto,” and means to “wash part of the body.” But the word translated “wash” in verse 10 is “louo” and means “to bathe all over.” The distinction is important, for Jesus was trying to teach His disciples the importance of a holy walk.

This conversation between Jesus and Peter illustrated a principle deeper than a mere argument over social standing. Peter’s protest against Jesus’ washing his feet was prompted by shame,  for he felt it was unfitting that a Master should wash the feet of disciples. Later the meaning would be clear in the light of the cross, which provided a cleansing for all men, without which no one could have a part in the heritage of the saints.

“He came to Simon Peter, who said to him, “Lord, are you going to wash my feet?” {7} Jesus replied, “You do not realize now what I am doing, but later you will understand.” {8} “No,” said Peter, “you shall never wash my feet.” Jesus answered, “Unless I wash you, you have no part with me.” {9} “Then, Lord,” Simon Peter replied, “not just my feet but my hands and my head as well!” {10} Jesus answered, “A person who has had a bath needs only to wash his feet; his whole body is clean. And you are clean, though not every one of you.” {11} For he knew who was going to betray him, and that was why he said not every one was clean.”

It is as though Peter has been watching Jesus draw nearer to him, as He makes His way around the table, washing the feet of each of His disciples. And when Jesus reaches Peter’s feet, he does what seems to be the pious or humble thing to do—he declines. He asks His Master if He thinks He is going to wash his feet.[7]

The inference is that Peter will have no part of this. We might paraphrase his words this way: “You don’t think you’re going to wash my feet, do you, Lord?” If the disciples thought it was inappropriate for them to wash the feet of their peers, they would surely think it inappropriate for the Master to wash their feet. Even Peter could see this, and thus he resisted having his feet washed by the Savior.

Peter’s words may appear humble, but they are really arrogant. In the first place, Peter is arrogant enough to think he knows better than Jesus what is appropriate and what is not. He knows that Jesus is deliberately washing the feet of every disciple, and yet Peter is so bold as to correct Jesus, as though He was wrong.

John Calvin comments:  This speech expresses strong dislike of the action as foolish and unsuitable; for by asking what Christ is doing, he puts out his hand, as it were, to push him back. The modesty would be worthy of commendations, were it not that obedience is of greater value in the sight of God than any kind of honour or service, or rather, if this were not the true and only rule of humility, to yield ourselves in obedience to God, and to have all our senses regulated by his good pleasure, so that every thing which he declares to be agreeable to Him shall also be approved by us, without any scruple.[8]

We may be inclined to excuse Peter’s resistance at first, but his second protest is a more serious error. Jesus responded to Peter’s first protest by saying to him, “You do not understand what I am doing now, but you will understand after these things.” In other words, Jesus not only indicated that He knew what He was doing and that it was right, but that Peter would understand this also, later on. Jesus is urging Peter both to trust and to obey Him.[9]

Calvin writes: Hitherto Peter’s modesty was excusable, though it was not free from blame; but now he errs more grievously, when he has been corrected, and yet does not yield. And, indeed, it is a common fault, that ignorance is closely followed by obstinacy. It is a plausible excuse, no doubt, that the refusal springs from reverence for Christ; but since he does not absolutely obey the injunction, the very desire of showing his respect for Christ loses all its gracefulness. The true wisdom of faith, therefore, is to approve and embrace with reverence whatever proceeds from God, as done with propriety and in good order; nor is there any other way, indeed, in which his name can be sanctified by us; for if we do not believe that whatever he does is done for a very good reason, our flesh, being naturally stubborn, will continually murmur, and will not render to God the honour due to him, unless by constraint. In short, until a man renounce the liberty of judging as to the works of God, whatever exertions he may make to honour God, still pride will always lurk under the garb of humility.[10]

Let me look at Peter’s protest from a somewhat different perspective. Has Peter protested against the omniscience (knowing all) and the sovereignty (absolute control) of our Lord? In addition to this, Peter is protesting against divine grace. Think of it for a moment. Peter is, with a fair measure of false humility, rejecting our Lord’s actions as though he is undeserving (which, of course, he is).

That is the point. What Jesus does for His disciples, He does out of love and grace. And this is precisely what Jesus is about to point out to Peter. Would he resist having Jesus wash his feet, on the premise that he is unworthy? Then he must also reject having his sins washed away by the shed blood of Jesus on the cross of Calvary, for he is unworthy of this as well. To reject grace in principle is to reject all grace, period. And so Jesus says to Peter: “If I do not wash you, you have no share with me.”

With this statement, Peter is brought back to reality, to his senses. It was like a slap on the face. If Peter was too quick to protest our Lord’s gracious act of washing his feet, he was not too quick to repent of his foolishness. And that he does. We all can identify with Peter when he speaks before he thinks; would that we might identify with Peter in his ability to forsake his folly and cling to the Savior.

Whatever Peter’s faults, he deeply loved the Savior. The thought of having no part with Him (as it would be with Judas) was too much. Now, far from resisting a foot washing, Peter is ready for a full bath. More than anything else, Peter wants to identify and to participate fully in all that Jesus will graciously grant.

Ever so graciously, Jesus denies this request of Peter. If he should mistakenly desire too little of Jesus, neither should he ask for more than is needed. He is clean; he does not need a bath, but just a foot washing. Jesus is also speaking to Peter on a spiritual level. One who has been bathed and thereby cleansed by His shed blood does not need to be “washed” this way over and over again; he needs only to be washed.[11]

These words certainly appear to lay to rest the belief of some that men must be saved over and over again.

Jesus knows everything, including the fact that Judas had already purposed to betray him. And so Jesus clarifies that the “cleansing” of which He speaks does not belong to all who are with Him at the moment. This (like nearly everything else Jesus said at this moment of time) must have gone completely over the heads of the 11. Jesus wanted them to remember that even before His betrayal by Judas, He had spoken of it. Jesus was in control of this as well. He was not a victim, but the Victor (see verses 1-3).

Peter’s response was characteristic of the man! A bath would need to be a daily item; we need something that is “once for all.” We can learn an important lesson from Peter: don’t question the Lord’s will or work, and don’t try to change it! He knows what He is doing!

Peter had a difficult time accepting Christ’s ministry to Him because Peter was not yet ready to minister to the other disciples. It takes humility and grace to serve others, but it also takes humility and grace to allow others to serve us.

The beautiful thing about a submissive spirit is that it can both give and receive to the glory of God.

His words “you are clean” was intended to teach a lesson in spiritual truth as well as to discharge the social obligation of the moment. Judas was clean on the outside, but not on the inside.

John was careful to point out that Peter and Judas were in a different relationship with Jesus. Yes, Jesus washed Judas’ feet! But it did Judas no good.

3. HAPPINESS: HIS RELATIONSHIP TO ALL OF THE DISCIPLES (13:12-17)

“When he had finished washing their feet, he put on his clothes and returned to his place. “Do you understand what I have done for you?” he asked them. {13} “You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that is what I am. {14} Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. {15} I have set you an example that you should do as I have done for you. {16} I tell you the truth, no servant is greater than his master, nor is a messenger greater than the one who sent him. {17} Now that you know these things, you will be blessed if you do them.”

The first thing we should observe from these verses is that our Lord taught His disciples by His deeds, and not just by His declarations. How different Jesus is from the Pharisees:

1 Then Jesus said to the crowds and his disciples, 2 “The experts in the law and the Pharisees sit on Moses’ seat. 3 Therefore, pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach. 4 They tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing to lift a finger to move them. 5 They do all their deeds to be seen by people, for they make their phylacteries wide and their tassels long. 6 They love the place of honor at banquets and the best seats in the synagogues, 7 and to be greeted in the marketplaces and to have people call them ‘Rabbi’” (Matthew 23:1-7).

Jesus has washed the feet of the disciples purposefully. It was a task that needed doing, and our Lord did it. It was also a way that Jesus could demonstrate His unfathomable love for His disciples. But beyond this, it was a lesson which the disciples desperately needed to learn, a lesson in humility.

These men were still looking at leadership from a “secular” point of view, rather than from a divine perspective. The secular world looks upon leadership as the opportunity to be served. A leader has many people “under him,” and thus he “uses” them to minister to his own needs.

In the kingdom of God, a position of leadership is simply a place of service. No matter where one finds himself on the leader-follower scale, the Christian is to serve God by serving others. Leadership is simply one place of service. It enables one to serve as others cannot.

Jesus employs the greater/lesser logic here. He is the sovereign God, the supreme leader. This is what John emphasizes in the first verses of chapter 13. Knowing this, our Lord purposefully sets out to wash the feet of His disciples. If He, as the sovereign God, can wash their dirty feet, then surely they should do likewise to one another.

Rather than arguing with each other about who is regarded to be the greatest, they should be humbling themselves by serving one another. Rather than striving to possess the “rights” of the one who ranks highest, they should seize the opportunity to serve others by doing menial tasks. Put differently, even those “on the top” can and should minister “from the bottom up.” In a “top-down” world, this is a revolutionary concept.

The last statement of our Lord, recorded in verse 17, is profoundly important: “If you understand these things, you will be blessed if you do them.” They really didn’t understand this yet, like everything else. But even when they are able to grasp this teaching academically, the important thing is not the knowing of this truth, but the doing of it.

We are not blessed so much by what we know as we are blessed by the doing of what we know. This applies to far more than just this one command. It applies across the entire spectrum of biblical knowledge. There are some folks who do not know as much as others, but they do far more than those “in the know.”

Again, it is Calvin who observes:

… for knowledge is not entitled to be called true, unless it produce such an effect on believers as to lead them to conform themselves to their Head. On the contrary, it is a vain imagination, when we look upon Christ, and the things which belong to Christ, as separate from ourselves. We may infer from this that, until a man has learned to yield to his brethren, he does not know if Christ be the Master. Since there is no man who performs his duty to his brethren in all respects, and since there are many who are careless and sluggish in brotherly offices, this shows us that we are still at a great distance from the full light of faith.[12]

Verse 17 is the key verse as we apply this marvelous example of Jesus. The sequence is important: humbleness, holiness, then happiness.

Jesus asked the disciples if they understood what he had done, and though they felt they did, it’s more likely that they did not … so he explains it to them. Jesus was their Master (Teacher) and Lord, so He had every right to command their service. Instead, He served them!

He gave them an example of true Christian ministry: the servant (slave) is not greater than his master; so if the master becomes the slave, where does that put the slave? On the same level as the master!

By becoming a servant, our Lord did not push us down; He lifted us up!

We know from our Lord’s words that we must be sure to put the lesson of this text into practice. And so as we conclude this lesson, let us ponder how we should do just that.

Let me begin with a very practical question: Does this text teach us that we must literally wash the feet of others, or does it teach that we must do more than wash feet? There have always been some who have taken the words of our Lord in a strictly literal way:

Foot-washing was practised on Maundy Thursday by the Church of Augustine’s day. It was recommended by Bernard of Clairvaux in one of his sermons. The practice, moreover, was continued by the pope at Rome and by emperors (of Austria, of Russia) and kings (of Spain, Portugal, Bavaria). For a while it was practised by the Church of England and by the Moravians. It has been continued to this very day by certain Baptist and Adventist bodies. It was roundly condemned by Luther and by his followers as ‘an abominable papal corruption.’[13]

I very much appreciate the comment of John G. Mitchell here:

Jesus has washed the feet of Peter who will deny Him, of Thomas who will doubt Him, and of Judas who will betray Him. He has more in mind here than an ordinance of foot washing. I have no argument against those who claim we should have literal foot washing services. If you feel you should do that, that’s between you and the Lord. I think, however, that the Lord has a far greater matter before us here.[14]

If one is convicted that this command should be taken literally, then he should literally apply the words of our Lord. Even so, this is not to be viewed as the limit to which these words should be taken. Jesus does not simply say that we should do what He has done, but that we should do as He has done. The washing of the disciples’ feet is an example[15] to be followed, and not just as an act to imitate as a ritual.[16]

I believe that we must be very careful about coming to the conclusion that Jesus or His apostles did not mean what they appear to have said. Many of the commands of the Bible are too quickly and easily set aside, because we don’t like them, or because our culture will not tolerate them. The Bible’s teaching on the role of women is an example of the latter. Our Lord’s teaching about “turning the other cheek” is an example of the former. But in our text, it seems as though Jesus is clear that He is teaching the principle of servanthood, rather than merely commanding the practice of foot washing. We do not see this command repeated or practiced as an ordinance in Acts or in the Epistles. I do believe that while foot washing itself is not commanded, there are many other actions which the principle of servanthood does require. We shall seek to identify these by first identifying the characteristics of foot washing which are transferable, and then by considering some possible practices which conform to these characteristics.

The Essence of Washing Feet

Consider the following elements which characterize our Lord’s act of washing the disciples’ feet:

(1) Our Lord’s washing of the disciples’ feet was service. Our Lord did the work of a servant as He served His disciples.

(2) Our Lord’s washing of the disciples’ feet was a necessary, beneficial service. As a former student and classroom Bible teacher, I can safely say that this was not “busy work.” It was not work for work’s sake, but work that had very practical benefits for the disciples—clean feet.

(3) Our Lord’s washing of the disciples’ feet was menial service. Foot washing is “dirty work,” work which required our Lord to “get His hands dirty.” This work was so menial the disciples were not willing to perform it themselves, and at least Peter attempted to keep Jesus from carrying out this humble task.

(4) Our Lord’s service of washing the disciples’ feet was a voluntary act, motivated by love. Jesus was not fulfilling any Old Testament commandment or prophecy. What Jesus chose to do here was not “in His job description.” Our Lord’s service was “above and beyond the call of duty.” He was not doing what someone (including the disciples) had asked Him to do.

(5) Our Lord’s service of washing the disciples’ feet was a task which someone else could have done. This foot washing was a task Jesus could have commanded any one of His disciples to do. Jesus did what someone else could have done, what the disciples expected someone else to do.

(6) Our Lord’s service of washing the disciples’ feet was His gracious ministry to those who were undeserving, and even to him who would betray his Lord. Here they were, arguing with each other about who was the greatest, oblivious to what lay ahead for the Master. Here they were, those who would desert Him, who would deny Him, who would betray Him, and Jesus washed the feet of all.

(7) Our Lord’s service was the meeting of a need that no one else was willing to meet.

(8) Our Lord’s service does not appear to be very “spiritual” nor very “significant.” How quickly ministry opportunities are seized when the ministry is prominent, popular, prestigious, fulfilling, and profitable. The washing of the disciples’ feet appeared to be none of these. Foot washing is mundane, everyday, garden-variety service.

(9) Our Lord’s service was selfless, sacrificial service.

The Expression of Foot Washing Today

So, assuming we understand better what the foot washing of our text was, in essence, how should it be expressed today? How can you and I obey our Lord’s command and wash feet in today’s context? At one time or another, we all need the challenge. And the challenge isn’t always about washing feet. Occasionally it’s about moving an old mattress out of the house. It’s about fixing the leaky faucet in the kitchen. It’s about letting him know how much you appreciate how hard he works for his family. It’s about making your child’s parent-teacher conference. It’s about treating the people at work with more respect. It’s about swapping a shift with a co-worker whose dad is having surgery next week. It’s about walking from one of the more remote parking spots here on Sunday morning. It’s about helping with Children’s Ministry. I have some very practical suggestions:

(1) Make a commitment to the Lord to begin “washing the feet” of others. Recognize that this is contrary to the spirit of our age. I have been told that one of the characteristics of the so-called “Generation X” is that they are completely selfish. They don’t give themselves or their money. Instead, they expect others to give to them. Foot washing begins with taking up one’s cross and following Jesus. If we truly follow Him, we will take up our cross, and we will sacrificially serve others. This is what the gospel brings about.

(2) You don’t have to look for this kind of ministry opportunity; it will find you. Our problem is not a lack of opportunities to “wash feet”; it is our unwillingness to “see” and to seize these opportunities. Look, for example, at the story of the “Good Samaritan” in Luke chapter 10. The priest and the Levite saw the man who had been beaten, there in the road before them, but they did not view ministering to him as their responsibility. It wasn’t in their “job description.” They had their religious duties to carry out. They weren’t into foot washing of this kind. But the Samaritan took this ministry upon himself. The need for “foot washing” in our society is as common as dirty feet were in our Lord’s day. We simply need to open our eyes to see these needs.

(3) We must take our eyes off of ourselves, and gird ourselves with the “mind of Christ” which we see in our text. When sacrificial service is our goal rather than self-seeking, we will see the many needs around us for “foot washing.” We simply need to look for those needs which are not being met and, with the strength God provides, meet them. Once a desire for practical service overcomes the urge for self-seeking, the opportunities are unlimited.

(4) We need to focus our attention on those undone things which we have come to expect someone else to do. For example, as you get up to leave this service, are there bulletins, paper, etc., left behind? Do we have a custodian? We do, but why should we not serve him by taking out our own trash, or that left behind by someone else? If we see trash in the parking lot, do we walk by it, just as the disciples hurried by the water basin?

When I prepare to conduct a funeral service, I usually meet with the immediate family and close friends, to go over the plans for the service, and also to obtain information about the life of the one who passed away. Often, I will say, “Can you think of a story which captures the essence of what ______’s life was about?” Very often, they will tell me a story, and when the others hear it, they will say, “Oh, you’re right, that is just like ______.” This story of the washing of the disciples’ feet is just like Jesus. It captures the “mind of Christ” in a very practical way. It is this spirit which prompted our Lord to perform the ultimate washing, the washing away of our sins through the shedding of His blood on the cross of Calvary. We, like the disciples, were dirty and defiled, and totally unworthy of His mercy and love. And yet He humbled Himself to cleanse us from sin by His humiliation and suffering on the cross. Have you accepted this washing for yourself personally, or have you, like Peter, sought to push Jesus aside? We must humble ourselves by acknowledging our sin and our need, and the necessity to be cleansed by Him who is without sin—Jesus Christ. May we accept His gracious offer of cleansing, and thus enter into the joy of intimate fellowship with Him.

One final thing I would like you to ponder as I conclude this message.

It is a statement that is made necessary by the twisted culture in which we live: Love is not about sex as much as it is about dirty feet. May God give us the grace to wash feet this very day.

 

[1] John G. Mitchell, with Dick Bohrer, An Everlasting Love: A Devotional Study of the Gospel of John (Portland: Multnomah Press, 1982), p. 247.

[2] Hendriksen, vol. 2, p. 228.

[3] This entire paragraph is speculative, and thus the reader should beware, but it does at least suggest how things may have happened.

[4] In a criminal trial, the state of mind of the accused is usually given considerable attention, especially in crimes which have different degrees (first, second, third) of guilt, and therefore of punishment. Here, while it is unusual perhaps, John describes our Lord’s “state of mind” so that we can determine the degree of goodness of this foot washing. I think we should conclude from what we are told that Jesus is to be assessed with “first degree goodness.”

[5] John G. Mitchell, with Dick Bohrer, p. 248.

[6] “… (this noun only here in this Gospel) is ambiguous, meaning both ‘to the end’ and ‘to the utmost.’ It is likely that here we have a typical Johannine double meaning, with both meanings intended. But the aorist, hgaphsen, is more consistent with love shown in a single act than with the continuance of love (imperfect).” Carson, p. 614, fn. 8.

[7] We might be tempted to agree with Peter. As often as he “put his foot in his mouth,” his feet may have been clean!

[8] John Calvin, p. 821.

[9] Calvin’s words here are powerful when he writes, “We are taught by these words, that we ought simply to obey Christ, even though we should not perceive the reason why he wishes this or that thing to be done. In a well-regulated house, one person, the head of the family, has the sole right to say what ought to be done; and the servants are bound to employ their hands and feet in his service. That man, therefore, is too haughty, who refuses to obey the command of God, because he does not know the reason of it. But this admonition has a still more extensive meaning, and that is, that we should not take it ill to be ignorant of those things which God wishes to be hidden from us for a time; for this kind of ignorance is more learned than any other kind of knowledge, when we permit God to be wise above us.” John Calvin, pp. 821-822.

[10] John Calvin, p. 822.

[11] “The Old Testament priests were ceremonially bathed just once when they were inducted into the priest’s office. After that, they washed only their feet and hands at the laver of cleansing.” Mitchell, p. 252.

[12] John Calvin, p. 824.

[13] Hendriksen, vol.2, p. 236, fn. 134.

[14] Mitchell, pp. 253-254.

[15] The term “example” is found not only here (this one time) in John, but also in Hebrews 4:11; 8:5; 9:26; James 5:10; and 2 Peter 2:6.

[16] I will quote Calvin one more time here: “Now, therefore, he discloses the reason of what he had done; namely, that he who is the Master and Lord of all gave an example to be followed by all the godly, that none might grudge to descend to do a service to his brethren and equals, however mean and low that service might be. For the reason why the love of the brethren is despised is, that every man thinks more highly of himself than he ought, and despises almost every other person. Nor did he intend merely to inculcate modesty, but likewise to lay down this rule of brotherly love, that they should serve one another; for there is no brotherly love where there is not a voluntary subjection in assisting a neighbour.” Calvin, pp. 823-824.