Tag: Foot-Washing

October 19: John 15:3

John 15:3

“Already you are clean [kaqaroi/], through the word that I have spoken to you.”

This is the final statement of the initial illustration (vv. 1-3), but it is also transitional, as Jesus begins his exposition (and application) of the illustration for his disciples. Before we proceed with a detailed exegesis of verse 3, let us examine a bit further the relationship of the verse to the prior v. 2, in its development of the thematic motif of cleansing. Verse 2 used the verb kaqai/rw (“[make] clean”), while here we have the related adjective kaqaro/$ (“clean, clear, pure”). There are three other occurrences of this adjective in the Johannine writings—all in Jn 13:10-11, in the foot-washing episode of the Last Supper scene, which establishes the narrative setting for the Last Discourse.

These occurrences were discussed briefly in the previous note; let us now examine them in more detail:

    • “If I should not wash you, (then) you have no part with me.” (v. 8b)
    • “The (one) having bathed has no business washing, if not (only) his feet; but (his) whole (body) is clean [kaqaro/$]” (v. 10a)
    • “and (so) you are clean [kaqaroi/], but not all (of you)” (v. 10b) /
      “not all (of you) are clean [kaqaroi/]” (v. 11b)

The important symbolism of this episode is conveyed in a subtle fashion, with the true meaning only hinted at. The weight of the symbolism is indicated by Jesus’ warning to Peter in verse 8:

“If I should not wash [ni/yw] you, (then) you have no part [me/ro$] with me.”

It is necessary for Peter to be washed (vb ni/ptw) by Jesus; this is certainly true for all of the disciples, but Peter is particularly singled out in the narrative. There are various reasons for this, including, I believe, an important contrastive parallel between Peter’s (temporary) denial of Jesus and the (complete) defection by Judas. Note, in particular, how this is developed throughout chapter 13 (up to verse 30, following the departure of Judas), and compare the similar contrast in 6:66-71.

Many commentators see in the washing motif of this episode a primary reference to baptism. I find this line of interpretation to be quite off the mark; at best, there is only a loose secondary allusion to baptism. The principal significance of the washing theme/motif is two-fold: (1) the cleansing of the disciple/believer (from sin), and (2) participation in the sacrificial death of Jesus. In order to have a part or share (me/ro$) with Jesus, these two aspects, as symbolized by the foot-washing, must be applied (by Jesus) to the disciple.

The statement in verse 10a gives us the important distinction that only the feet must be cleansed. It is only the feet that accumulate dirt, during the normal activity of moving/traveling about, to the extent that washing is required or desirable. If a person has otherwise bathed (vb lou/w), then the whole (o%lo$) rest of the body is clean, and only the feet need to be washed. In v. 10b, Jesus declares that the disciples are fully clean (kaqaroi/, plur.) in this way, and need only for their feet to be cleansed. The dirt that naturally accumulates on the feet represents the sin of the disciple/believer, which needs to be cleansed (by Jesus). Such occasional sins are quite different from the fundamental sin of unbelief. Even Peter’s denial of Jesus can be forgiven, in contrast to the betrayal and defection of Judas; Peter’s (implicit) restoration represents the repentance and forgiveness of the believer, while Judas’ departure into the darkness (vv. 29-30) represents the sin of unbelief.

Along these lines, it is possible to read the body/feet juxtaposition as symbolic of the collective body of the disciples. Judas represents the portion (feet) that is unclean, while the rest of disciples (who remain with Jesus to hear the Last Discourse) represent the remainder of the body that is clean. The wording and emphasis in vv. 10-11 tends to support such an interpretation.

The association of the foot-washing with Jesus’ death is also key to the episode’s meaning. In addition to the location of this episode, at the Last Supper and at the beginning of the Passion narrative (cf. verses 1-3), the symbolism of the act undertaken by Jesus (vv. 4-5) seems to allude to the self-sacrificial character of his death. It is this aspect that Jesus emphasizes in the short explanation he gives in vv. 12-17. The washing by the disciples of each other’s feet (vv. 14-15) must be viewed as a demonstration of the sacrificial love that believers are commanded to show to one another, following the example of their Lord Jesus (vv. 13-14, 34-35). Believers must follow even to death, being willing to lay down their lives in love for one another, just as Jesus has done (15:12-13; cp. 10:11, 15, 17-18). Jesus’ words to Peter in vv. 37-38 (cp. 21:18-19) confirm this thematic emphasis.

The two aspects of the foot-washing motif—cleansing from sin and participation in the death of Jesus—are combined together in the two Johannine occurrences of the verb kaqari/zw (“make clean, cleanse”), which is so close in meaning to kaqai/rw (in v. 2). These are found in 1 John 1:7, 9, in a passage (1:5-2:2) dealing specifically with sins committed by the believer. Contrary to the claims of some Christians (1:8, 10), believers do, on occasion, sin, but they/we are cleansed of all such sin through the “blood” (i.e., the sacrificial death) of Jesus. This is stated generally in verse 7:

“If we would walk about in the light, as He is in the light, (then) we hold common-bond with each other, and the blood of Yeshua His Son cleanses [kaqari/zei] us from all sin.”

The actual process is described, somewhat cursorily, in verse 9:

“If we would give account (of) [i.e. confess/acknowledge] our sins, he is trustworthy and right(eous), (so) that he should put away [i.e. remove/forgive] the sins for us, and should cleanse [kaqari/sh|] us from all (that is) not right.”

Here sin is defined by the parallel term a)diki/a, literally a “lack of what is right,” i.e., “what is not right”. As noted above, this a)diki/a for the believer is symbolized by the dirt that can accumulate on one’s feet during the daily activity of moving/traveling about. Following repentance and confession of such a)diki/a, the believer is cleansed from it. The role of Jesus (the Son) in this process is elucidated in 2:1-2; the use of the noun i(lasmo/$ alludes again to the sacrificial character of Jesus’ death, and the efficacy of the cleansing “blood”. It should be emphasized again that Jesus is the one who cleanses the disciples/believer in the symbolism of the foot-washing: “If I should not wash you…” (13:8).

Before proceeding to an examination of 15:3, let us first note the general parallel between this statement and the declaration in 13:10 (cf. above):

“Already you are clean [kaqaroi/], through the word that I have spoken to you.”
“and (so) you are clean [kaqaroi/], but not all (of you)”

In the next daily note will look at v. 3, examining each word in some detail.

The Passion Narrative: Episode 2 (John 13:3-17)

Episode 2: The Passover Meal

John 6:51-58; 13:1-38 (continued)

In part 4 of this study, in regard to the lack of any reference to the Lord’s Supper in John’s account of the Passover meal (Last Supper) scene, I looked at the possible references to the Eucharist in Jn 6:51-58. Today, I will examine the other major difference in John’s version.

The Foot-Washing (Jn 13:3-17)

Assuming that both John and the Synoptic are referring to the same essential historical tradition—the (Passover) meal with Jesus and his close disciples (the “Last Supper”)—it is striking that, not only has the author left out any reference to the institution of the “Lord’s Supper” (see part 4 of this study), but has included a very different sort of sacramental scene. This, of course, is the washing of the disciples’ feet by Jesus in vv. 3-17. In order to gain a better understanding of the possible significance of this tradition (that is, why the author chose to include it so prominently), a quick survey of the structure of the episode may be helpful:

    • Narrative introduction (v. 2), which spotlights the betrayal by Judas (as in the Synoptic tradition, Mk 14:10-11 par). Verse 1 serves as the narrative (and thematic) introduction to the Passion narrative as a whole.
    • The Foot-Washing tradition (vv. 3-17) which functions as a short discourse in the style of the Johannine Discourses of Jesus:
      —The narrative description of Jesus’ act (vv. 3-5)
      —The Dialogue with Peter (vv. 6-11)
      —The Exposition by Jesus (vv. 12-17)
    • The Prediction of the Betrayal (vv. 18-30a)
    • Concluding statement (v. 30b): “And it was night”

Thus the foot-washing is one of two main components to the episode; as such, it clearly takes the place of the “Lord’s Supper” in the Synoptic tradition. Each of the three parts of the foot-washing scene provides important information as to its significance and importance for the Gospel writer (and/or the tradition he inherited).

Description of Jesus’ act (vv. 3-5)—Here the author sets the act precisely in context:

“Seeing [i.e. knowing] that the Father gave all (thing)s into his hand, and that he came out from God and that toward God he leads (himself) under [i.e. back]…” (v. 3)

This introductory statement is a veritable epitome of Johannine theology and the portrait we see of Christ in the Gospel. The entire scope of the Passion is under the guidance of God the Father, and takes place completely according to his purpose. Jesus, as the Son sent by the Father, is fully aware of this, that the process of his glorification (see verse 31ff)—his death, resurrection, and return to the Father—is about to commence. Seeing/knowing all this, Jesus

“…rises out of the dining and sets (aside) his garments and, taking a linen-towel, girded himself thoroughly…” (v. 4)

It is tempting to see this action as a kind of symbolic picture of the incarnation itself—in which Jesus “sets aside” his glory and takes on the role of a human servant (slave), whose duty it would be to perform such menial tasks as washing the feet of guests. Certainly, it is meant to depict the sacrificial service which Jesus’ was about to perform (i.e. his death) on behalf of those (the disciples/believers) whom God the Father had given to him. The wording suggests determination and purpose by Jesus in performing this act. Moreover, the participial labœ¡n (“taking…”) is also used in the Synoptic description of Jesus’ action with the bread and cup, and strongly indicates a similar allusion to Jesus’ sacrificial death.

“…then (after this) he throws [i.e. pours] water into a wash-basin and began to wash the feet of the learners [i.e. disciples] and to wipe it off with the towel with which he had been thoroughly girded” (v. 5)

Jesus’ action here reflects that of the woman (Mary) who anointed him in John’s version of the Anointing scene (12:1-11, v. 3; see also Lk 7:38). As that action was associated with Jesus’ coming death, so we should recognize a similar connection here. Only Jesus’ act of washing the feet of the disciples emphasizes the purpose of his death (i.e. that it is on their behalf), and that it is a sign of his willing self-sacrifice (cf. 10:11, 15, 17-18). There is an interesting parallel to this in the Synoptic tradition (see below).

The Dialogue with Peter (vv. 6-11)—The exchange between Jesus and Peter has always been seen as somewhat enigmatic. Is the point of it sacramental (i.e. the need for baptism), ethical (tied to repentance/penance), spiritual/mystical (participation in Jesus’ death), or something else entirely (e.g., a portrait of the need to show love)? A bit too much traditional theological and doctrinal weight has been given to the exchange. The key to it, I think, lies in the Johannine discourse format and style, which typically involves three basic components: (1) a saying or action by Jesus, (2) the person’s reaction which indicates a lack of understanding, and (3) an explanation by Jesus of its true/deeper meaning:

    1. Jesus’ action (cf. above) symbolizing his humble and sacrificial service (death) on behalf of those whom he loves (Peter and the other disciples/believers)
    2. Peter misunderstands on two levels:
      (a) Vv. 6, 8: it is not worthy of Jesus (his Lord/Master) to wash his feet (compare the Synoptic tradition in Mk 8:32f par)
      (b) V. 9: it is a question of ordinary washing/bathing with water Jesus’ declares outright to Peter in v. 7 that he does not (and cannot) understand now the significance of the act
    3. Explanation by Jesus. The principal statement is v. 8b: “If I should not wash you, you have/hold no part with me”

The statement in v. 8b indicates that acceptance of Jesus’ sacrificial act is necessary in order to join and be united with him. The further illustrative exposition in verse 10 has caused commentators some difficulty, mainly, I think, because they have focused too much on the first half of the verse, rather than the second. The first half corrects Peter’s misunderstanding (v. 9)—i.e., that is not simply a question of bathing oneself with water. The true meaning is declared in the second half (v. 10b):

“…(the) whole (body/person) is clean; and (indeed) you are clean—but not all of you”

There is a clever conceptual play on words here:

    • the whole (of you) is clean
      —you [pl.] are clean
    • not all of you (are clean)

The implication is that all those whom God/Christ has chosen (disciples/believers) are fully clean; there is no need for any cleansing—physical, sacramental, or otherwise—in addition (cf. 15:3). Judas, however, is not one of the true believers chosen by God; Jesus chose him to be one of the Twelve (6:70-71), but his ultimate association is with the Devil and darkness (13:2, 30b; see also Lk 22:3, 53).

The Exposition by Jesus (vv. 12-17)—Here we have Jesus’ own explanation of the action. The disciples are to follow Jesus’ example, and give themselves (even their own lives) in sacrificial service to each other, as a sign of love. This comes to be an important theme in the Last Discourse (13:31-17:26) which follows the Supper scene.

Synoptic Parallel—While the Synoptics do not record the foot-washing episode as such, there is a general parallel, perhaps, in Luke 22:25-27. There, after the Passover meal (Last Supper), the author includes a block of teaching on discipleship (vv. 25-30, also 35-38). Because the sayings in vv. 25-27 have corresponding Synoptic versions in Mark 10:42-45 par, commentators have questioned their place in the Last Supper scene. However, the orientation of the Johannine foot-washing is roughly similar to vv. 25-27, with its emphasis on humility and sacrificial service. Interestingly, though Luke has nothing corresponding to it at this point, the saying in Mk 10:45 (in the context of vv. 42-44) is strikingly similar in tone and theme to what we see in John:

“For indeed the Son of Man [i.e. Jesus himself] did not come to be served, but to serve, and to give his soul [i.e. life] as a (means of) loosing (from bondage) in exchange for many” (Mk 10:45)

Such a saying would have fit well in the Last Supper scene (cf. Mk 14:22-25 par).

Jesus and the Gospel Tradition: The Passion Narrative, Pt 2 (Jn 13:3-17)

John 6:51-58; 13:1-38 (continued)

In the previous note, in regard to the lack of any reference to the Lord’s Supper in John’s account of the Passover meal (Last Supper) scene, I looked at the possible references to the Eucharist in Jn 6:51-58. Today, I will examine the other major difference in John’s version.

The Foot-Washing (Jn 13:3-17)

Assuming that both John and the Synoptic are referring to the same essential historical tradition—the (Passover) meal with Jesus and his close disciples (the “Last Supper”)—it is striking that, not only has the author left out any reference to the institution of the “Lord’s Supper” (cf. the previous note), but has included a very different sort of sacramental scene. This, of course, is the washing of the disciples’ feet by Jesus in vv. 3-17. In order to gain a better understanding of the possible significance of this tradition (that is, why the author chose to include it so prominently), a quick survey of the structure of the episode may be helpful:

    • Narrative introduction (v. 2), which spotlights the betrayal by Judas (as in the Synoptic tradition, Mk 14:10-11 par). Verse 1 serves as the narrative (and thematic) introduction to the Passion narrative as a whole.
    • The Foot-Washing tradition (vv. 3-17) which functions as a short discourse in the style of the Johannine Discourses of Jesus:
      —The narrative description of Jesus’ act (vv. 3-5)
      —The Dialogue with Peter (vv. 6-11)
      —The Exposition by Jesus (vv. 12-17)
    • The Prediction of the Betrayal (vv. 18-30a)
    • Concluding statement (v. 30b): “And it was night”

Thus the foot-washing is one of two main components to the episode; as such, it clearly takes the place of the “Lord’s Supper” in the Synoptic tradition. Each of the three parts of the foot-washing scene provides important information as to its significance and importance for the Gospel writer (and/or the tradition he inherited).

Description of Jesus’ act (vv. 3-5)—Here the author sets the act precisely in context:

“Seeing [i.e. knowing] that the Father gave all (thing)s into his hand, and that he came out from God and that toward God he leads (himself) under [i.e. back]…” (v. 3)

This introductory statement is a veritable epitome of Johannine theology and the portrait we see of Christ in the Gospel. The entire scope of the Passion is under the guidance of God the Father, and takes place completely according to his purpose. Jesus, as the Son sent by the Father, is fully aware of this, that the process of his glorification (cf. verse 31ff)—his death, resurrection, and return to the Father—is about to commence. Seeing/knowing all this, Jesus

“…rises out of the dining and sets (aside) his garments and, taking a linen-towel, girded himself thoroughly…” (v. 4)

It is tempting to see this action as a kind of symbolic picture of the incarnation itself—in which Jesus “sets aside” his glory and takes on the role of a human servant (slave), whose duty it would be to perform such menial tasks as washing the feet of guests. Certainly, it is meant to depict the sacrificial service which Jesus’ was about to perform (i.e. his death) on behalf of those (the disciples/believers) whom God the Father had given to him. The wording suggests determination and purpose by Jesus in performing this act. Moreover, the participial labw/n (“taking…”) is also used in the Synoptic description of Jesus’ action with the bread and cup, and strongly indicates a similar allusion to Jesus’ sacrificial death.

“…then (after this) he throws [i.e. pours] water into a wash-basin and began to wash the feet of the learners [i.e. disciples] and to wipe it off with the towel with which he had been thoroughly girded” (v. 5)

Jesus’ action here reflects that of the woman (Mary) who anointed him in John’s version of the Anointing scene (12:1-11, v. 3; cf. also Lk 7:38). As that action was associated with Jesus’ coming death, so we should recognize a similar connection here. Only Jesus’ act of washing the feet of the disciples emphasizes the purpose of his death (i.e. that it is on their behalf), and that it is a sign of his willing self-sacrifice (cf. 10:11, 15, 17-18). There is an interesting parallel to this in the Synoptic tradition (cf. below).

The Dialogue with Peter (vv. 6-11)—The exchange between Jesus and Peter has always been seen as somewhat enigmatic. Is the point of it sacramental (i.e. the need for baptism), ethical (tied to repentance/penance), spiritual/mystical (participation in Jesus’ death), or something else entirely (e.g., a portrait of the need to show love)? A bit too much traditional theological and doctrinal weight has been given to the exchange. The key to it, I think, lies in the Johannine discourse format and style, which typically involves three basic components: (1) a saying or action by Jesus, (2) the person’s reaction which indicates a lack of understanding, and (3) an explanation by Jesus of its true/deeper meaning:

    1. Jesus’ action (cf. above) symbolizing his humble and sacrificial service (death) on behalf of those whom he loves (Peter and the other disciples/believers)
    2. Peter misunderstands on two levels:
      (a) Vv. 6, 8: it is not worthy of Jesus (his Lord/Master) to wash his feet (cp. the Synoptic tradition in Mk 8:32f par)
      (b) V. 9: it is a question of ordinary washing/bathing with water
      Jesus’ declares outright to Peter in v. 7 that he does not (and cannot) understand now the significance of the act
    3. Explanation by Jesus. The principal statement is v. 8b: “If I should not wash you, you have/hold no part with me”

The statement in v. 8b indicates that acceptance of Jesus’ sacrificial act is necessary in order to join and be united with him. The further illustrative exposition in verse 10 has caused commentators some difficulty, mainly, I think, because they have focused too much on the first half of the verse, rather than the second. The first half corrects Peter’s misunderstanding (v. 9)—i.e., that is not simply a question of bathing oneself with water. The true meaning is declared in the second half (v. 10b):

“…(the) whole (body/person) is clean; and (indeed) you are clean—but not all of you”

There is a clever conceptual play on words here:

    • the whole (of you) is clean
      —you [pl.] are clean
    • not all of you (are clean)

The implication is that all those whom God/Christ has chosen (disciples/believers) are fully clean; there is no need for any cleansing—physical, sacramental, or otherwise—in addition (cf. 15:3). Judas, however, is not one of the true believers chosen by God; Jesus chose him to be one of the Twelve (6:70-71), but his ultimate association is with the Devil and darkness (13:2, 30b; cf. also Lk 22:3, 53).

The Exposition by Jesus (vv. 12-17)—Here we have Jesus’ own explanation of the action. The disciples are to follow Jesus’ example, and give themselves (even their own lives) in sacrificial service to each other, as a sign of love. This comes to be an important theme in the Last Discourse (13:31-17:26) which follows the Supper scene.

Synoptic Parallel—While the Synoptics do not record the foot-washing episode as such, there is a general parallel, perhaps, in Luke 22:25-27. There, after the Passover meal (Last Supper), the author includes a block of teaching on discipleship (vv. 25-30, also 35-38). Because the sayings in vv. 25-27 have corresponding Synoptic versions in Mark 10:42-45 par, commentators have questioned their place in the Last Supper scene. However, the orientation of the Johannine foot-washing is roughly similar to vv. 25-27, with its emphasis on humility and sacrificial service. Interestingly, though Luke has nothing corresponding to it at this point, the saying in Mk 10:45 (in the context of vv. 42-44) is strikingly similar in tone and theme to what we see in John:

“For indeed the Son of Man [i.e. Jesus himself] did not come to be served, but to serve, and to give his soul [i.e. life] as a (means of) loosing (from bondage) in exchange for many” (Mk 10:45)

Such a saying would have fit well in the Last Supper scene (cf. Mk 14:22-25 par).