The real meaning of the foot washing
On Maundy Thursday, it is traditional to focus on the account of Jesus washing the disciples' feet in John 13—and possibly to re-enact this within a service. But in rushing to the final example, nosotros miss the nigh of import lesson, which comes in the middle, rather than at the end, of the passage.
The passage itself is highly feature of John's fashion, with references back and forward to what has gone before and what is yet to come. In John 13.1, the reference to the Passover forms function of John'southward distinctively Jewish and 'anti-Jewish' (as we perceive it) interest in the pilgrim festivals. These centred on the temple, just Jesus himself volition have the place of the temple (John 2.21)—which, incidentally, explains the otherwise inexplainable maxim in John 7.38 'as the Scripture says, out of his side will flow rivers of living water'. The scripture here is Ezekiel 47.1; Jesus is now the temple, the place of God's presence; and the living does indeed flow from his side in John nineteen.34.
John's interest in time, and particularly 'the 60 minutes', continues. Time slows correct down; having spent the outset half of his gospel on the three years of Jesus' ministry, this department is dominated by the three hours at the meal table. 'The hour' that had not yet come up (John ii.4, John 7.thirty, John viii.xx) is at present upon us (John 12.23). He loved 'his own', no longer the ethnic people to whom he had come (John 1.eleven), only those who now believed in him.
The 'evening meal' is in progress (John 13.ii). There is no need to specify this as the Passover repast; though some accept argued that John schedules everything a 24-hour interval early, so that Jesus is crucified on the Thursday in John at the same time as the Passover lambs were sacrificed, it is actually possible to reconcile this with the Synoptic accounts. John does not need to mention the breadstuff and wine for 3 reasons.
Kickoff, he assumes that his readers are familiar with the other gospels, especially Marking, so he merely needs to tell us what we practice non already know from them. (See, for example, the way that Marker 6.7–xiii dovetails with John v, and Mark 6.vii–xiii is referenced in John 7.ane.) Secondly, John is much less interested in the 'sacramental' than is often supposed. In his feeding of the 5000 the 'eucharistic' significance is decidedly muted; there is no mention of Jesus breaking the staff of life, and then the conscientious formula of the Synoptic accounts is lost, and the more of import theme is the echo of Moses giving manna in the wilderness. Thirdly, he has already done his theological grooming long before he reaches this point. In John 1.29, we have already been introduced to Jesus as the (Passover) 'Lamb of God'; when you sacrifice the lamb, the next thing you exercise is eat it, and certain plenty, Jesus says that we must eat his flesh (John 6.53) only as you would the Passover cede.
As he prepares for the humble act of service, he not but knows that the hour has come up, simply that all ability has been given to him by the Father, and that he is returning to him (John 13.3). This anticipates his discussion with Pilate virtually ability in John nineteen.eleven, but too includes a challenge. It is non so much the question of what we might do with absolute power—though that in itself is a fascinating question—but to note what Jesus does with absolute power. He serves. He takes off his outer garment, in apprehension of what would later on be done to him by strength (John xix.23)—only on both occasions he is really in control (John x.xviii).
At this signal, almost of us bound to the end of the passage, taking the exemplary lesson that John (and Jesus) wants the states to learn.
"Do you understand what I have done for you?" he asked them. "You lot call me 'Instructor' and 'Lord,' and rightly so, for that is what I am. At present that I, your Lord and Teacher, take done your anxiety, you also should wash ane another'south anxiety. I have gear up you an example that you should do as I have done for y'all. Very truly I tell you, servants are non greater than their chief, nor are messengers greater than the one who sent them. Now that y'all know these things, you volition be blest if you do them. (John thirteen.12–17).
This ties in with John's 'exemplarist' focus on the cantankerous as well; Jesus has 'laid down his life for his friends' and no-1 has greater love than this (John 15.thirteen). He calls us friends, and invites usa to do the same to one another. This parallels education in the Synoptics (Mark 10.42–43), as well every bit deploying a stock phrase from Roman and Greek ethics ('yous volition be blessed if you do them') which is a prominent theme in the letter of James.
But the fundamental turning bespeak is the puzzling interaction with Peter in the eye of the episode:
"No," said Peter, "you shall never wash my anxiety." Jesus answered, "Unless I wash yous, yous take no part with me." "Then, Lord," Simon Peter replied, "not just my anxiety but my easily and my head equally well!" Jesus answered, "Those who have had a bath need just to launder their feet; their whole body is clean. And yous are clean, though non every one of yous." John thirteen.8–ten).
Once again, typical of John, Jesus is speaking metaphorically, whilst Peter is taking him literally, just as Nicodemus and others have done before (John three.4). And, again typically, Peter doesn't understand now, but will later—subsequently the resurrection and the giving of the Spirit, who will pb them into all truth nigh Jesus' meaning. The linguistic communication of 'having a bath' is like to the common exercise of bathing before a meal. But it has particular resonance with Jewish ritual washing, in amikveh, which was then adapted to the Christian practice of baptism. Jesus is and so contrasting the once-for-all act of baptism and the gift of conservancy with the ongoing need to have Jesus serve us in the resource and equipping we need. In fact, unless we permit Jesus to wash our feet, nosotros cannot wash the feet of others.
Christian discipleship is not simply most beingness nice to others and caring for them, of import though that is (see ane Tim five.x) and despite David Cameron'southward recent comments. Information technology is, in the first instance, most allowing Jesus to serve us and wash our feet—giving usa the spiritual provision we need 24-hour interval by mean solar day, above and beyond the service he gives in offering his life for our salvation.
We cannot pray without his empowering us in prayer; we cannot grow in holiness without his forming holiness in us; we cannot pb others to faith without the working of his Spirit; we cannot serve others without the service he offers to usa first.
Giving service to others is a hard lesson in our selfish world. But receiving service from others—and in particular from Jesus, solar day past day—is the hardest lesson of all in our competitive, self-sufficient world.
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