By Rolf J. Poehler
A Commentary on the Sabbath School Lesson for February 28–March 5, 2004, on John 13:1–17
A statement does not become accurate simply by being repeated again and again. This applies even to the interpretation of biblical passages that seem to teach certain lessons, which, although true and useful in themselves, may be missing the intention of the author. The question needs to be asked: Is Scripture really saying what we think it says?
I am convinced that John 13 is one of those passages that teaches a lesson different from what we usually think it does.1 Let me explain. In doing so, I limit myself to John 13:1–17. Let us read the text verse by verse according to the New International Version:
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. (v. 1)
The setting in which the Gospel of John places the story of the footwashing is the farewell speeches that cover chapters 13–17. The final chapters (18–21) deal with the death and resurrection of Jesus. Thus, more than one-third of the Gospel of John is exclusively concerned with the final days in the earthly life of Jesus, teaching its readers the significance of Jesus’ death and resurrection. In addition, the first twelve chapters intentionally prepare the ground for the grand climax of the book.
Beginning with the prologue (1:1–14), the evangelist repeatedly touches on the "glorification" (1:14; 12:23–28) and "uplifting" (3:14; 8:28, 12:32ff) of Jesus, that is, his sacrificial death as the "Lamb of God" (1:29; 10:11). Particularly in 12:20ff, the final days and the approaching death of the Son of God become the author’s exclusive focus. This is also explicitly the case in the first verses of chapter 13. Although Jesus knew what was about to happen, however, his disciples were not ready for the "last days."
The evening meal was being served, and the devil had already prompted Judas Iscariot, son of Simon, to betray Jesus. Jesus knew that the Father had put all things under his power, and that He had come from God and was returning to God. (vv. 1– 3)
It bears repeating that chapter 13 focuses directly and intentionally on the death of Jesus on our behalf. When Jesus washed his disciples’ feet, his mind was occupied with the events that were about to happen: his betrayal and violent death, the resurrection, and the return to the Father after his resurrection. What follows reflects Jesus’ preoccupation with his approaching substitutionary death on the cross.
So he got up from the meal, took off his outer clothing, and wrapped a towel around his waist. 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. (vv. 4–5)
Can you sense what was on his mind when he started to wash his disciples’ feet? Was he actually making a last, futile attempt to teach them an ethical lesson on humility, as is commonly assumed? Or was he trying to prepare them for the shocking but crucial events about to take place, that is, the suffering and death of their Lord and Master?
He came to Simon Peter, who said to him, "Lord, are you going to wash my feet?"
Jesus replied, "You do not realize now what I am doing, but later you will understand." (vv. 6–7)
Peter certainly does not understand—yet. He will understand "later." The same thought is repeated in verse 19: "I am telling you now before it happens, so that when it does happen you will believe that I am He." Obviously, "later" means after the crucifixion and resurrection. Then the disciples will understand and believe. At the moment, however, they misunderstand, misinterpret, and misjudge what Jesus is saying and doing, teaching and exemplifying. Are we still doing the same? Do we realize what Jesus was doing and why he was doing it?
"No," said Peter, "You shall never wash my feet."
Jesus answered, "Unless I wash you, you have no part with me." (v. 8)
Peter rejects footwashing because he believes that a master should not serve his servants, but should rather be served by them. He sees only the outward behavior of his Lord and considers it inappropriate for Jesus to do a slave’s work for him. (Actually, not even slaves were expected to wash other people’s feet.) In contrast, Jesus tries to explain to Peter that partaking with him in the Kingdom of God and enjoying the benefits of being sons and daughters of God hinges on our willingness to have Jesus die on our behalf. Footwashing is an outward sign of this decisive redemptive act.
What Jesus is actually telling Peter is this: Unless you allow me to die for you on the cross, you will have no part with me in the Kingdom of God! Are we reducing, and actually missing, this great truth by saying to our members: "Unless you participate at the footwashing ceremony, you will be lost"? Such a thought would not only miss the point of the story, it would also be erroneous. Salvation does not depend on our participation at communion, but on our acceptance of the sacrifice of Christ on our behalf. Calvary, not footwashing, was, and is, the issue at stake.
"Then, Lord," Simon Peter replied, "Not just my feet but my hands and my head as well!"
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." For he knew who was going to betray him, and that was why he said not every one was clean. (vv. 9–11)
Peter (like us?) still does not understand the lesson Jesus is trying to teach. He assumes that a water ceremony is giving him access to the blessings of the Kingdom of God. Therefore, he asks for more water so he will receive greater benefits still. Jesus, in contrast, is not concerned with the water ceremony as such—neither with the water at footwashing nor with the water at baptism. According to him, Judas was unclean because he had turned his mind against the will of God as expressed in the life and teachings of Jesus.
According to 15:3, Jesus told his disciples "You are already clean because of the word I have spoken to you." He did not say, "You are already clean because you were baptized; therefore, you only need to practice footwashing every three months in order to become clean again." What Judas lacked was faith, not baptism. Likewise, what Peter needed was salvation, not footwashing. In short, what they—and all of us—need is a clean heart and a powerful savior.
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. "You call me ’Teacher’ and ’Lord’ and rightly so, for that is what I am. Now that I, your Lord and teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you. I tell you the truth, no servant is greater than his master, nor is a messenger greater than the one who sent him" (12–16).
"Do you understand what I have done for you?" Jesus asked his disciples. They didn’t. Even today it is assumed that footwashing is a ceremony of ritual cleansing ("little baptism") or that Jesus primarily wanted to teach his disciples to be more humble and to do a servant’s task in order to prove and practice their humility. In reality, however, Jesus was trying to teach them a lesson about himself. "Do you understand what I have done for you?"
Giving one’s life for his sheep is the ultimate proof of a shepherd’s love for his flock (10:11). In like manner, Jesus sacrificed himself on behalf of his friends (15:13). Footwashing is first and foremost a symbolic and proleptic representation of the self-sacrificial death of Christ—not about our own humility. In following the example of the Master, we testify to each other the same truth about his love to us. Footwashing is a wordless sermon, the gospel story enacted, a pictoral representation of Calvary.
"Now that you know these things, you will be blessed if you do them." (v. 17)
The ceremony of footwashing belongs to the unwanted duties of Adventist church life. To many church members, it possesses no attractiveness or deeply moving significance. Therefore, it is shunned or, if practiced, seen as a pious duty, not as an exciting privilege. Substituting footwashing by similar, more contemporary ceremonies (like shoe polishing) does not improve the situation.
However, seen in the light of its theological meaning as a pictoral representation of the self-sacrifical death of Christ on our behalf, it takes on new significance. By washing another person’s feet, I become like Christ to him and help him experience the gospel truth on his own body. Allowing someone else to kneel before me and wash my feet—which don’t even need to be dirty—is to feel and experience the overwhelming and life-changing power of the ultimate divine act of love.
Wherever I have taught this Christocentric concept of footwashing, people have spontaneously expressed their desire to experience and practice the ceremony with this new and deeper understanding. Once I had personally grasped these insights, the ritual of footwashing took on new significance for me. Now I enjoy serving others, as well as being served by them.
Rather than demonstrating my own—real or pretended—humility, I am illustrating the selfless love of Christ to others. The uneasiness with which I formerly suffered through the experience of footwashing—having my (clean) feet (symbolically) washed by someone who fulfills a religious duty—has been replaced by the joy of experiencing the gospel story in a deeply meaningful, symbolic act.
I am looking forward to the next communion service!
Notes and References
1. I am indebted to my colleague Bernhard Oestreich at Friedensau Adventist University for many of the insights in this essay. They can be found under the title "Die Bedeutung der Fusswashchung in Johannes 13," online and are published in Abendmahl und Fusswaschung. Studien zur Adventistischen Ekklesiologie, vol. 1, ed. Biblical Research Committee of the Seventh-day Adventist Church, Euro-Africa Division (Hamburg: Saatkorn, 1991), 159–71.
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