THE PERPETUATION OF THE ORDINANCE OF FEETWASHING

The Perpetuation of the Ordinance of Feetwashing

John 13:12-18
"So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you?
13  Ye call me Master and Lord: and ye say well; for so I am.
14  If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet.
15  For I have given you an example, that ye should do as I have done to you.
16  Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.
17  If ye know these things, happy are ye if ye do them.
18  I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me."

 

 

lc. The dramatic element in planning the perpetuation of Feetwashing. Vs. 12a. "When therefore" is the Greek.

ld. The washing of the feet is finished. The example of the Lord in His teaching ministry is done. His humiliation is over. Phil. 2:9.

2d. The garments are again donned by the Lord. This symbolizes His entrance into glory which He laid aside.
Luke 24:26; Heb. 2:9; John 17:1, 5.

3d. The seating at the table is resumed. This symbolizes the seat He takes when exalted on High.
Heb. 1:3; Phil. 2:9-11. Eph. 1:20-21.

2c. The Declaration of the Basis for the Perpetuation of Feetwashing.
Vss. 12b-13

ld. The Person and His performance. This is not a question but a statement and should read: "you know what I have done unto you." This is in order. They have just seen what He did. They know intellectually the operations through which He and they have passed, but they do not know experientially the spiritual cleansing which this symbolizes.

They know the Person who has performed this task, and they are coming to know more of Him daily. Later they shall know even more when the Holy Spirit comes upon them.

2d. The Position and its authority. "Ye call me . . . Lord . . . and ye say well; for so I am."

The Lord is One who stands in the place of sovereign authority over His servants. He has the right to command and to expect obedience. They owned Him as Lord, and this was doubtless because they recognized intuitively that He held this place. But He did not allow them to doubt. He definitely asserts that He was their Lord.

3d. The Teacher and His example. "Ye call me the teacher . . . and ye say well; for so I am."

The Teacher is One with doctrinal authority. He is one who not only has information which He is able to impart, but because it is authoritative, He should be believed and followed as one pointing to the proper way in which to walk.

These disciples also recognized in Christ the fact that He was the Supreme Teacher. And they had joined Him as the one with the words of eternal life.
And they were not wrong. The Lord himself affirmed that they were right.

THE APOSTLE'S PERVERSION OF THE GREAT SPIRITUAL REALITY

The Apostle's Perversion of the Great Spiritual Reality

John 3:9-11

le. The perversion of the apostle. V.9
Now that Peter is convinced that he must receive cleansing at the hands of the only One Who is able to administer it, the Lord Jesus, he then goes to another extreme, further indication that he did not know the significance of the rite, nor understand the spiritual reality behind it.

He insists that not only his feet but also his head and hands be washed. This means that he thought he ought to have a whole bath.

2e. The answer of the Lord to the apostle. Vss. 10-11

1. Judicial cleansing demands a whole bath.
First word "wash!" is the word "louo" meaning bathe.

This cleansing has to do with the standing of the believer and deals with the penalty of sin.
This is symbolized by the baptism of the believer.
This is performed once and did not need to be repeated.
The efficacy of this work flows on, thus cleansing from the penalty of every sin appearing in the life of the believer after he has been saved.
This is the cleansing that is necessary for salvation.
This is what the Lord means as explained by the Lord.
Not all were clean judicially, for Judas had never yet believed on Christ for salvation, and he would never believe.
This sort of cleansing is performed by blood (1 John 1:7)

Note: - Vss. 10 and 11 definitely affirm that Christ is referring to something other than a mere physical cleansing. He has something in mind that is spiritual and signified by this physical act.

2. Practical cleansing demands the washing of the feet.
The second word "wash" is "nipto" referring to a washing of parts of the body.
Since the feet describe the walk of the believer, these feet contract defilement while walking through a world of sin.
In order to maintain and enjoy the part with Christ, the believer must be purified, set apart from, cleansed from the pollution of sin.
This washing has to do with the state of the believer.
This is performed by the action of the word of the believer.
This word is symbolized by the water in the basin. Eph. 5:26
This is performed by Christ in His high priestly ministry of us.
This is the operation that makes one grow in grace and come to look more like Christ.
By this method alone can the believer share with Christ the holiness and blessedness of his own being.
Peter's desperate perversion lies in the fact that he was suggesting that one bath is not enough; that sin will mar the effects of that one bath to the point of losing sal­vation and therefore necessitate its repetition. That is precisely the error many are making today, forgetting that Christ's death was supremely and eternally efficacious, and once saved one will never lose it. On the other hand sins must be dealt with personally, and that is performed by the washing of water in the Word.

Note: Three words for "wash" appear in the Greek:

Plunw -  of things.
Niptw - parts of body.
Louw - the whole body.

All three words appear in Lev. 15:11 in the Septuagint Translation.

THE PURPOSE IN THE PERFORMANCE OF FEETWASHING

The Purpose in the Performance of Feetwashing

John 13:6-11

Introduction:

1.    The apostle's problem concerning the custom of feetwashing. vs.6-7
2.    The apostle's protest at the exemplary display of humility. vs. 8
3.    The apostle's perversion of the great spiritual reality. vs. 9-11

ld. The apostle's problem concerning the custom of feetwashing. vs. 6-7
Note: There was such a custom and the reason for the custom.
Gen. 18:4
Gen. 24:32
Judges 19:21
1 Sam. 25:41
Luke 7:44
The public baths and the trips home, and the washing at the door.
Feet get more dirt on the trip.

le. The problem stated by the apostle Peter. Vs.6
"Therefore" not "then", He comes to Simon Peter. Either Peter was the first in the group, or in order He comes to Peter, and all the while Peter is contemplating the meaning of all this.

Lit: "Lord, you yourself of me wash the feet?"

This is apparently the problem that faces him. He cannot explain it.

The reasons why:
1.  The host never washed the feet of his guests.
2.  The servants did not do this (Luke 7:44) and Jesus was acting the servant.
3.  The custom did not call for reciprocal washing.
4.  This washing was at the table instead of the door.
5.  This was not ordinary cleansing of the feet. For that was probably already done. Nothing is said about cleansing.

2e. The answer of the Lord to the apostle. Vs. 7
"What I do thou knowest not now; but thou shalt know hereafter."

1.  This is implicit evidence that it was not the custom. Neither Peter nor the other knew its significance.
2.  Furthermore this was essential to having a part with Christ, and not so with the custom. (vs. 8)
3.  Judas received this that night, yet he remained unclean not only of feet but of body. (vs. 10-11)
4.  This was commanded for disciples only (vs. 14), and surely the custom would not be so restricted.

Note: While the custom of the day was greatly changed so that the disciples were mystified as to the meaning of the exercise, it still retains enough of the essentials so that it may be used as a method for teaching new truth. This is called the law of apperception.

2d. The apostle's protest at the exemplary display of humility. vs. 8

le. The protest registered by the apostle. vs.8a "No, never shall you wash my feet into the age.

Even though this may be the custom, which it is not, Peter is convinced of one thing, namely this that the ceremony is upside down. The One who is the Lord and superior is washing the feet of the disciples and inferiors. This is not right. Peter's whole being revolts at this display of humility. It is too much for him, and therefore he revolts at the incongruity, and expresses himself in no uncertain terms.
That this act of Christ displays his humility can never be denied. That this is merely an act of humility and nothing more must be denied.

2e. The answer of the Lord to the apostle. vs. 8b
"If I do not wash you, you have no part with me."

1.  There must be the divine performance for the cleansing of any saint. "If I wash thee not."
There is no exception from this. Christ must do this work. He is the great high priest Who will cleanse defiled feet here­after.

2.  This will insure the conscious possession of some spiritual reality. "Thou hast."
"You have" refers to this. This possession is one consciously held and continuously held.
Except sin be cleansed the believer cannot hold consciously any spiritual reality.

3.  This points to an allotted portion bestowed by sovereign grace.
"No part" Cf. Luke 10:42; 2 Cor. 6:15
Cf. Matt. 24:51; Luke 12:46; Rev. 22:19, 20:6; Acts 8:21

That this portion may not refer to salvation is not too certain.
But it most surely includes some intimate relation with Christ.

4.  This marks some very intimate participation with Christ.
"With me."

Literally this means "in the midst of Me" (meta being the prep.). Cf. Luke 23:43 "With Me in paradise."

This does not mean mere association with, but intimate relation. Walking in the light includes the confession of sins, in evidence that the Word of God is operating in our lives, and guarantees that the blood of Christ keeps on cleansing us from sins, thus maintaining our fellowship with him.

Notes:
1.  Nothing in this scene fits the picture of mere humility by way of example. The humiliation comes to the apostle and not to Christ.
2.  This is something that was to be perpetuated, and a mere object lesson in humility hardly calls for this.
3.  The contention (Luke 22:19-24) came after this service, and could hardly provide the occasion for it.
4.  One thing is certain, if this is an ordinance to picture His own priestly ministry of washing spiritually defiled feet, then an experience like this for every believer would constantly remind him of the depths to which Christ had to descend to deal with sin.
This would certainly provide a motive for fleeing from sin.

THE PERFORMANCE OF THE ORDINANCE OF FEETWASHING

The Performance of the Ordinance of Feetwashing

John 13:4-11

lc. The Portrayal of the performance of feetwashing. vs. 4-5

ld. The portrayal of his past ministry. Vs .4   Cf. Phil. 2:5-8

le. He decides to perform the will of the Father.
"He riseth from supper"

This is what He did in heaven when the fate of the world hung in the balance. Phil. 2:5-6.

2e. He divests himself of his transcendent glory.
"He laid aside his garments."

This is what He did when He made Himself of no reputation and took upon Him the form of a servant. Phil. 2:7

3e. He dresses himself for the duties of service.
diezwsen - Greek word - "thoroughly girds himself."

This is what He did when He took upon Him the form of a servant and was made in the likeness of men and went to the Cross. Phil. 2:7-8 Linen is the symbol of righteousness. Cf. Rev. 19:8.

2d. The portrayal of his present ministry. Vs. 5

le. The water symbolizes the Word of God.

"Water" - this word stands by itself, without the article and therefore lays emphasis upon its quality, which is that of cleansing. Num. 19 is a wonderful picture of this service.

In the Feetwashing service we have the symbol of reality. The water of separation is made so by the ashes of the slain red heifer. That is what makes the water ceremonially cleansing.

The slain Lord Jesus in the Word is the thing that makes the Word cleansing. Eph. 5:26.

This water which Christ used came from a pitcher. This pitcher suggests the truth stored up in his Word.
Eph. 5:26 - Greek – tw loutow tou udatos en rhmati

"In order that He might sanctify her in that He has cleansed her with the washing of the water by means of the Word."

The aorists are constative, covering the entire work of sanctification.

Exod. 24 cf. with Eph. 5:25-27 Blood - Exod. 24:6 with Eph. 5:25 Book - Exod. 24:7 with Eph. 5:26 God - Exod. 24:10 with Eph. 5:27

2e. The washing symbolizes the application of the Word.
"poureth into a basin."

This pouring was a continuous process as the tense indicates.
This points to the continuous work of applying the word to the believer.
This water was poured out of the pitcher over the feet of the disciple and fell into the basin. It was thus running or living water, ever fresh and clean. (1 Pet. 1:23) The washing was of only parts of the body, as the Word for wash indicates. Cf. Lev. 15:11. Three words used here for wash.

3e. The wiping symbolizes the disposal of wickedness.
"And to wipe with the towel wherewith he was girded."
This towel was his righteousness. And by means of it the sin was completely done away.

THE SUPREME REALIZATION OF HIS PERSONAL RESPONDSIBILITY TO THE FATHER AND HIS SON

The Supreme Realization of His Personal Responsibility to the Father and His Son

John 13:3 "Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God."

1d. There is conviction of his proper relation to the Father.
He is the perfect Servant, doing always and only those things that please Him. (John 8:29)

2d. He has the conviction of sovereign authority placed in His hands.
All things are in His hands.
This gives Him authority to go ahead in the plans He has.

3d. He has a conviction of a supernatural origin and source. He came out from God. It is this fact of knowledge that energizes Him for difficult tasks.

4d. He has the conviction of a supreme and ultimate destination.
He will return to God.
No matter how difficult the tasks may be, nor how hazardous, He need never fear on that account. He will return to the Father.

With the above as a background:
1.   The supernatural plans which He is carrying out,
2.   The Satanic opposition He is combating, and
3.   The supreme realization of personal responsibility,
He then goes ahead and institutes the ordinance of footwashing.

THE PREPARATION FOR THE ORDINANCE OF FEETWASHING

The Preparation for the Ordinance of Feetwashing

John 13:1-3

Introduction:

The preparation for this service could not be more marked than it is in the 13th chapter of John. Every important detail that would and could give meaning to this service is included by John in his Gospel. While this has special reference to the Supper and the feetwashing service, it is also true of the Eucharist which is not mentioned by John.

The Supernatural Plan Governing Christ is About to be Consummated

It is especially significant that this is said to have relation­ship to the Passover Feast. After all Christ is the great Passover lamb, and at the appointed hour he will die and thus fulfill the age-long type.

ld. The Passover Feast portrays His death, so before His death and the feast His ordinance is portrayed.

le. John declares definitely that this supper and the feetwashing took place before the feast.
Cf. John 13:1

2e. Further testimony within this chapter and while partici­pating in the same event clearly indicates that this is before the regular Passover meal.
John 13:27-29

3e. Early the next morning the Passover feast was yet future as John clearly states.
John 18:28; 19:14

4e. Every one of the Gospel writers declare that the last supper and events even up to the burial of Christ was on the day of preparation.
Matt. 27:62
Mark. 15:42
Luke 23:54
John 19:31

5e. Christ himself declares that he would not eat the Passover Feast.
Luke 22:16 ARV  Cf. Ex.12:16; Lev. 23:7; Num. 28:16-18
Mark 16:1-2
Luke 23:53-56

2d. The hour marks the point of time when his death was to take place.
John 2:4; 7:30; 8:20; 12:23, 27; 17:1

This is also the hour when he should be glorified; when evidence would be given of his identity.
This is the hour before determined that he should die as the great Passover Lamb.
1 Peter 1:19-20
Rev. 13:8

This is the hour portrayed by 1500 years of sacrificing the Passover Lamb.
1 Cor. 5:7
John 1:29

This is fulfilled in the death of Christ, for He is our Passover Lamb. 1 Cor. 5:7

This is the event for which he came into the world and toward which he always looked.
Luke 9:51
John 12:27

3d. Departure out of this world must be through the avenue of death.
Luke 9:31

This demands that he use the remaining hours of his life to plan the new order which he is shortly to inaugurate.
Cf. Matt. 16:18-23

4d. Desire to provide for the ultimate needs of his own, demands that He go to the Cross.
He loved them unto the end, that is, to the very consummation of the plan arranged and sealed with the Father in eternity past.
Cf. Matt. 26:38-42
Luke 9:51
John 12:27
Rom. 8:3-4

All of these things provide a proper background for the ordinance of feetwashing, as well as the ordinances of Love feast and Eucharist.

THE INSTITUTION OF THE CHRISTIAN ORDINANCE OF FEETWASHING

THE INSTITUTION OF THE CHRISTIAN ORDINANCE OF FEETWASHING

 

Introduction:

This raises the question concerning the nature of an ordinance. Inasmuch as we have established five necessary characteristics for a church ordinance, it is interesting to note that this form answers to every one of these requirements.

lb. The prerequisites for the ordinance are fulfilled in feetwashing.

lc. The special time for the institution of the ordinance is true of this form.
John 13:1 "When Jesus knew that his hour was come that he should depart out of this world unto the Father."

Up to this moment not one of the ordinances had been instituted. This law with its various forms was being followed. But with his death, resurrection, and ascension, and the coming of the Spirit, a new dis­pensation was being ushered in. Now is the time to institute the new ordinances. Except for baptism, all the others were instituted this night.

2c. The sovereign authorization was given by Christ to feetwashing. John 13:3 "Jesus knowing that the Father had given all things into his hands."
John 13:12-16 "You know...Lord, Master...Example...greater."

3c. The symbolical meaning of this institution is set forth.
John 13:7 - "You don't know now, but you will know hereafter".
John 13:8 - "If I wash thee not, thou hast no part with me".
John 13:9-11 - This was symbolical, for they had just washed their feet, and now Christ is doing it again; and the bath of vs. 10 He applies spiritually to salvation, for Judas is the one who does not have it.

4c. The spiritual truth here being symbolized is a great truth.
This represents the cleansing from defilement during the Christian life (John 13:9-11). This covers the whole aspect of sanctification by the Word.

5c. The Specific command for perpetuation is given for feetwashing.
John 13:13-15 "You are continuously obligated, to make a practice of washing the feet of one another. For I have given you an example that you should keep on doing what I have done to you."

THE VARIOUS INTERPRETATIONS GIVEN TO THESE PASSAGES

THE VARIOUS INTERPRETATIONS GIVEN TO THESE PASSAGES

lb. The interpretation given to the historical reference.
John 13:1-17

lc. That Jesus engaged in an Oriental custom.
The basis for this is such passages - Gen. 18:4; Luke 7:44.

2c. That Jesus gave them an Example of humility.
This is based on Luke 22:24-29
-A shade of the same view.
-That Jesus was teaching them Christian Service.
Mark 10:42-45

3c. That Jesus was instituting a Christian Ordinance.
1 Tim. 5:10

2b. The interpretation given to the Explanatory reference (1 Tim. 5:10).

lc. This refers to the Oriental custom of showing hospitality. This is very unlikely for these reasons:

ld. The apostle would be repeating himself, for he has already laid down the rule of hospitality.

2d. Hospitality was a thing he should show to all people regardless of nationality or creed. "lodged strangers"

2c. This refers to the Christian Ordinance of feetwashing.

ld. The language parallels exactly the language of John 13.

2d. The reference to the "saints feet" restricts this act entirely to the members of the church.

3d. The practice of this ordinance would in some respects mark the worthiness of a widow for enrollment.

THE BIBLICAL BASIS FOR THE ORDINANCE OF FEETWASHING

THE BIBLICAL BASIS FOR THE ORDINANCE OF FEETWASHING

lb. There are very few references to feetwashing in the New Testament. In fact there are just two such reference.

John 13:1-17
1 Tim. 5:10

2b. These passages appear in two important divisions of the New Testament.

-The Historical reference  John 13:1-17
-The Explanatory reference 1 Tim. 5:10

3b. These passages seem to be very clear in their teaching of the ordinance. One can hardly read these passages without drawing the conclusion which Brethren place upon them.

4b. These two passages are sufficient Scriptural authority upon which to establish an ordinance.

Passages that are clear and pointed, even though few, are enough.
Luke and Paul mention command to observe Eucharist. (Matt. and Mark-not for John and Paul speak of Feet washing perpetuation.) Paul and Jude speak of Love Feast (and John)

5b. These passages, though clear, have been variously interpreted in order to escape the obligation they entail.

THIS FEETWASHING WAS NOT A MOMENTARY DEMONSTRATION

THIS FEETWASHING WAS NOT A MOMENTARY DEMONSTRATION 

John 13:16-17

"Verily, verily I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them".

1. This form reaches beyond the immediate moment and demonstrates subjection to Christ (vs. 16). A servant is not greater than his Lord, neither he that is sent greater than he that sent him. Christ has already declared that He is Lord and they acknowledge this fact. Shortly He will tell them that He has sent them into the world (John 13:20; 17:18) thus signifying that He is greater than they. His command to ob­serve this form should therefore be carried out, not once but regularly as long as life continues.

2.  The observance of this form demonstrates that they possess a new nature. "If ye know these things, happy are ye if ye do them" (vs. 17). The condition "if you know these things" might better be stated "Since you know these things". They do know them, not necessarily the deeper meaning of them, for that remains to the future. But they do know all the actions that make up this service. Doing them will demon­strate that they possess a new nature. The word happy is the same word translated blessed elsewhere. It means born-again. Christ is saying that a born-again person displays a new nature when he obeys this command of Christ.

3.  The observance of this form is a clear demonstration on the part of a child of God that he needs cleansing in order to fellowship now and in the future (vs. 10). Christ said he needeth to wash his feet. Inasmuch as contact with the world issues in defilement, then there is need for clean­sing to enjoy fellowship with the Lord, with the Brethren, and with the entire church in that gathering at the rapture. Every time he submits his feet into the hands of his brother for washing he acknowledges that the need for cleansing by the Lord.

4.  Above and beyond all this, observance of this form is acknowledgement of hope for the future. He recognizes that Christ is performing a cleansing and sanctifying min­istry now in his behalf that he might be presented as a mem­ber of the bride of Christ not having spot or wrinkle or any such thing, but that he might be holy and without blemish (Eph. 5:26-27). This looks forward to that mighty gathering when all saints shall join in a perfect fellowship.

THIS FEETWASHING FORM WAS NOT A MERE HISTORICAL PERFORMANCE

THIS FEETWASHING FORM WAS NOT A MERE HISTORICAL PERFORMANCE       

John 13:12-15

"So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye not what I have done to you? Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you".

1. There are those who insist that this action on the part of Christ in the upper room was an event in history and nothing more. That this action was an event in history one cannot dispute. But that the matter ends right there must be denied. Verses 12-15 give the lie to such a conclusion. The logic of Christ's reasoning makes it absolutely certain that He intended that this performance was to be repeated by the disciples and their successors. He makes the bold declaration that they know what He has done to them. The question mark at the end of vs. 12 should be replaced by a period. That question mark is purely the translators’ con­clusion on the basis of a copy made by a scribe. The Form of the sentence could require a period just as well as a question mark. There were few punctuation marks in the original manuscripts, so scribes punctuated as they pre­ferred. While the disciples did not know the meaning of Christ's action, they did know the motions he had perform­ed.

2.   Christ now lays the foundation for the command which He is about to give. "Ye call me Master and Lord: and ye say well; for so I am". The word Master is the old English word for teacher, and the original word is teacher. This always meant the authoritative source of information. The word Lord meant the absolute right to command. They did call Christ Teacher and Lord, as an examination of the N.T. record in the Gospels will clearly attest. And Christ also makes it clear that their reference to Him in those capa­cities was correct. He was Teacher in that He was the au­thoritative source of information; and He was Lord in that he had the absolute right to command.

3.   As Lord Christ now issues a command. That is given in vs. 14. "Ye also ought to wash one another's feet". "Also" means in addition to what I have done. This calls for repetition. The word "ought" is the word which expresses moral obligation. It means that the disciples have a debt to perform. The paying of that debt is something that demands a continuous repetition. The word is in the present tense is durative or linear in significance. It calls for a con­stant performance of this act. The word "wash" is a present infinitive and is likewise durative and linear in meaning. The two together mean that the disciples are continuously obligated to wash and keep on washing one another's feet. This is the command of one who has the absolute right to command and be obeyed.

4.   As Teacher Christ now points to the example. He has given. That is stated in vs. 15. "For I have given you an example that ye should do as I have done to you". The word "For" points to a logical conclusion. If as teacher He has given authoritative information, then that is the informa­tion they should follow. That information has been given in the form of an example. The word example means a showing under their eyes. They saw what He did. Every detail of His action was under the clear scrutiny of each one of those disciple. Because the whole performance was so ut­terly new, each disciple had fastened his eyes on the op­eration and the ear of each was tuned to every word. This was a clear demonstration providing for them authoritative information for them to follow. As teacher He calls on them to do exactly as He had done. "Should do" is a present subjective, indicating that He expects them to continue to carry on this same performance.

THIS FEETWASHING FORM WAS NOT A MERE MEANINGLESS ACTION

THIS FEETWASHING FORM WAS NOT A MERE MEANINGLESS ACTION

John 13:9-11

"Simon Peter saith unto him, Lord not my feet only, but also my hands and my head. Jesus saith to 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; therefore, said he, Ye are not all clean".

 

 

1. A further outburst on the part of Peter clearly in­dicates that the disciples did not understand what Christ was doing. We can be grateful that Peter was the type of man he was. More than once his expressed confusion provides the occasion for Christ to say something that lifts the veil from matters that might otherwise remain utterly ob­scure. You can see that Peter is convinced that if his feet are dirty and need washing, then the same thing is true of his hands and his head. In fact, he feels completely dirty and in need of a complete bath. Even though a complete bath would not have been possible in the upper room, Peter urges Christ to perform this act.

2. The explanation brings two things to the attention of the disciples, both of which strike at the very heart of this symbolism. The first has to do with a complete bath. The second has to do with a washing of a part of the body. The first word "washed" does refer to a complete bath. It is the word "louo". It is always used in reference to the washing of the entire body. It could better be translated by the word "bathed". The second term "wash" is the word "nipto". It has appeared in every verse preceding (5,6,8), in reference to the washing of the feet, a part of the body. One bath is sufficient. But there is a need for continual washing of the feet.

Now Jesus says something that is utterly separated from the material symbol he is performing. "Ye are clean, but not all." The word "ye" is plural, and this refers to all the disciples. All have had a complete bath with the ex­ception of one. This statement could remain obscure and give rise to endless debate if it were not for the fact that the apostle John explains exactly what it meant.

3. The explanation appears in vs. 11. "For he knew who should betray him; therefore said he, Ye are not all clean". There was one in the group who was destined to betray Him into the hands of His enemies. That was Judas.

In fact he had his plans all laid for betrayal and was just waiting for the proper time. Before the events of the evening were completed Satan entered into Judas and he went to perform his dastardly deed (John 13:27, 30). This demonstrates the fact that the word "bathed" had spiritual significance. It meant that Judas was not saved. He had not had a complete bath. But the word "nipto" also takes on spiritual significance. It refers to a washing of a part of the body which acquires defilement just by walking thru the world. He was thus pointing out the fact in this symbolism that daily defilement requires the washing of water in the word in order that a believer might have part with Christ. So this act of feetwashing was lifted to the level of spiritual meaning.

THIS FEETWASHING FORM WAS NOT A MERE ACT OF HUMILITY

THIS FEETWASHING FORM WAS NOT A MERE ACT OF HUMILITY

John 13:8

 

 

"Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me."

 

1. Since the general explanation given to this form by Brethren in days past, and by many other denominational groups, it needs to be emphasized that humility does not explain essentially, not in full, what Christ was doing. This does not mean that humility was not implicit in this performance.

But it does mean that humility does not strike at the heart of this form. At the outset Peter felt that this was mere humility on the part of Christ, and he was chagrined. He had come to hold Christ in such high esteem he could not bear to have Christ stoop and perform such a menial action upon him. So just like Peter, he expressed just how he felt. The English translation falls far short of what Peter really said. The original says: "Never shall you wash my feet into the age"

You can see with what tremendous emphasis he expressed himself. It was like saying - Never, Forever!

2.   The reply of the Lord Jesus was with equal emphasis, and with information that utterly excludes humility as the basic meaning of this form. "If I wash thee not, thou hast no part with me". That sounds very much as though this washing is something that is absolutely essential to relationship with Christ. That could mean salvation in the ultimate sense. The One Who has all things placed into His hands (vs. 3) as well as He Who has all authority in heaven and earth (Matt. 28:18) is seen hereby to be the Lord and Master of this ones life. Participation with Christ is the whole meaning of salvation. A mere custom, or a mere act of humility, could not possibly explain the importance of this action Christ is performing on the disciples.

3.   Being shut out of participation with Christ is what sin does. It not only cuts one off from Christ now. But it will do that for all eternity. Because men are sinners there are two washings they must experience if they are to have a part with Christ. They must be washed in the blood of Christ which covers the penalty of sin (1 John 1:7) and issues in justification. This was performed once and for all at the cross of Calvary and becomes effective in the believer at the moment he places his faith in Christ. He is justified from all things (Acts 13:39). This is the wash­ing of regeneration which issues in the renewing of the Holy Ghost (Titus 3:5).

4.   But there is another washing that is absolutely es­sential to full participation with Christ. It is that wash­ing of water in the word which keeps a man saved. That wash­ing progressively sets the believer aside from sin in his daily life and gradually fashions him into the likeness of Christ (Eph. 5:2 6). As the believer follows the word. of God Christ uses the water of the word to cleanse him from the defilements of sin in his daily walk. No believer can continually walk in sin, for such conduct will end in final separation from Christ. So Christ has made provision for setting the believer aside from sin in order to bring him to full perfection at His coming. He does this in His High Priestly ministry through the washing of water in the word. That is what this feet washing service is intended to sym­bolize. Progressive sanctification is being symbolized by the washing of the feet.

THE FEETWASHING FORM WAS NOT A MERE CUSTOM OF THE DAY

THE FEETWASHING FORM WAS NOT A MERE CUSTOM OF THE DAY

John 13:7

"Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter."

 

1. There was such a custom of that day. It existed in the days of Abraham (Gen 18:4 (1-3). Travelers at home or from afar experienced the dust of the road in that area. Since their shoes were mere sandals attached to the feet, and open to all the dust, it was a relaxing experience to bathe the feet at the entrance to the dwelling. Water was supplied by the head of the home for this washing, and the traveler performed the task upon his own feet. Abraham supplied the water for his guests.

2.   At a gathering in the days of Christ, Simon the host failed to make provision of water for his guests (Luke 7: 44). But a woman deeply appreciative of Christ's ministry in her behalf washed His feet with her tears and wiped His feet with her hair. Christ used this action of the woman as a rebuke to Simon for failure to supply the amenities of the day.

3.   It was also true that after folk had used the public facilities for taking a full bath, on their walk home their feet collected dust, so they bathed their feet at the en­trance to the home. But upon this occasion, the disciples had already washed their feet when they entered the upper room. It was this background that utterly mystified the disciples when Christ took water and washed the disciple’s feet at the opening of the meal. That explains why Christ said to them "What I do thou knowest not now; but thou shalt know here­after" (John 13:7).

4.   Though this action of Christ had many of the details of the custom of the day, it was not the custom, for that had already taken place. This was something different. At this moment they could not know its meaning. Not till Christ had gone back to glory and entered upon His High Priestly ministry could they possibly apprehend and appreciate the meaning of this form. Any oversight of this statement of Christ about what He was then doing is certain to mislead the reader of this account. Not even the argument that Christ was giving an example of humility will explain the statement of Christ. An example of humility would have been known by those disciples at that very moment. So to understand this form we must look elsewhere for the answer. Again, this was not a display of humility.

CERTAIN

CERTAIN

 

 

"And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest."

Matt. 8:19

"a certain"  Obviously He knows who this certain person is. Cf. Luke 19:12. Cf. Mark 14:51; Luke 1:5; Luke 14:16; 19:12; Acts 10:1

An oft used phrase of Jesus in His teachings while on earth. Used extensively to add emphasis to something known to Christ. See Acts 5:1 with its use. "But a "certain" man named Ananias, with Sapphira his wife, sold a possession,"
Cf. Matt. 8:19; Search for certain and you will see the usage in the N.T. as well as the O.T.
It was always used of someone He knew.

FOOTWASHING SERVICE INSTRUCTIONS FROM THE MASTER TEACHER

THE PROVISION FOR FULL FELLOWSHIP OF THE SAINTS

FOOTWASHING SERVICE INSTRUCTIONS FROM THE MASTER TEACHER

John 13:13

"Ye call me Master and Lord: and ye say well; for so I am."

1.   Sharing in common is the very essence of this new Society of believers as experienced in the Lord's Supper. This grand gathering together of the Church at the Love Feast is the fore glimpse of that final gathering together at the time of the rapture. The love feast is the nearest approach to that blessed event in heaven when Christ comes for His bride the Church.

2.   But this fellowship cannot be experienced until sin is dealt with, for sin separates. Sin separates from God (Isa. 59:2) "Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear". In the beginning when Adam fell into sin God had to shut him out from the garden of Eden where God manifested Himself to men in glory between the wings of the cherubim (Gen. 3:22-24).

3.   Moreover, sin separates men from one another. This is just as true for believers in Christ. Believers cannot en­ter into the fullness of fellowship at the love feast if sin fills their lives. For this reason the feetwashing service was inaugurated at the very outset of the Lord's Supper. All were seated at the table ready to begin the meal, but before they started Christ rose from the table, girded Him­self and washed the feet of the disciples. The early church followed this practice. Never in those early centuries was the feetwashing service ever practiced apart from the Love Feast.

4.   In the larger sense, that cleansing from sin which Christ is performing today with the Church is the thing that will prepare the church for rapture and the gathering of the en­tire church in that great gathering together at the second coming (Eph. 5:26-27). "That he might sanctify and cleanse it with the washing of water by the word, that he might pre­sent it to himself a glorious church, not having spot, or, wrinkle, or any such thing; but that it should be holy and without blemish". This means that the feetwashing service is symbolic of the High Priestly ministry of Christ today, in which he washes away, the defilements of sin by the appli­cation of the word of God to our lives.

5.   To bring this to your attention, I want to present five leading lines of truth to your attention out of the 13th chapter of the Gospel of John.