November 1st, 2020
John 13:1-17
“Our Menial Master”
Call to Worship: Psalm 113
Aux. text: Phil 2:1-11
Service Orientation: In the Kingdom of God the greatest and most blessed are those servants who love by dying to self and serving others.
Bible Memory Verse for the Week: In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: ‘It is more blessed to give than to receive.'” — Acts 20:35
Background Information:
- The pace of John’s writing slowed remarkably beginning with chapter 13. The first twelve chapters cover three years; the next six chapters cover one night. (Bruce B. Barton, Life Application Bible Commentary: John, 267)
- In chapter 13 John tells his readers that the Passover Feast was about to begin, but he doesn’t tell his readers when and if Jesus celebrated the Passover meal with his disciples as their last supper together. This has caused much debate among scholars because John’s record doesn’t seem to match what is recorded in the synoptic Gospels, which seem to indicate that the Last Supper was the Passover meal. (Bruce B. Barton, Life Application Bible Commentary: John, 267)
- The latter half of St. John’s Gospel, which begins with these words, is the Holy of Holies of the NT. Nowhere else do the blended lights of our Lord’s superhuman dignity and human tenderness shine with such lambent brightness. Nowhere else is His speech at once so simple and so deep. Nowhere else have we the heart of God so unveiled to us. (Alexander MacLaren, Expositions of Holy Scripture: John, Chaps. IX to XIV, 170-1)
- The other Gospel writers record a discussion the disciples had on the way to this meal when they argued about who would have the greatest position in the new kingdom. Jesus’ humble service contrasted sharply with their search for high places of prestige in the kingdom (Mt 20:20-24) and their desire to be considered the “greatest” (Mk 9:33-34; 10:35-44; Lk 22:24-30). (Bruce B. Barton, Life Application Bible Commentary: John, 273)
- It may well be that on the night of this last meal together they had got themselves into such a state of competitive pride that not one of them would accept the duty of seeing that the water and the towels were there to wash the feet of the company as they came in; and Jesus mended their omission in the most vivid and dramatic way. (William Barclay, Daily Study Bible Series: John, Vol. 2, 139)
- Jesus used the occasion to demonstrate his complete, unwavering love for his followers, a love he bore to the very end. (Gary P. Baumler, The People’s Bible: John, 185-6)
- (v. 1) In this promise we learn that the fact that the Lord loved his own “to the end” does not merely mean “to the end of Christ’s life” or even “to the end of our lives.” Rather, it means “to the very end,” “to the uttermost.” His love for us will never end; it is eternal. (James Montgomery Boice, The Gospel of John, Vol. 4, 999)
- (v. 4) In the modern context, it would be as if a man took off his suit coat, his tie, his shirt, and his trousers. Then Jesus put on a loincloth. In short, He assumed the garb of a slave. (R.C. Sproul, John: An Expositional Commentary, 227)
- (v. 5) There is a rabbinic saying (in its present form dating from C.A.D. 250, but probably much older): “Every service which a slave performs for his master shall a disciple do for his teacher except the loosing of his sandal-thong.” John selects the very task that the rabbinic saying stresses as too menial for any disciple, and declares himself unworthy to perform it. He is unworthy of the most menial of tasks for the one who was to come after him. Humility could scarcely take a lower place. (Leon Morris, The New Int’l Commentary on the NT: John, 124)
- (v. 8) The Greek here is even more forceful! “Lord, You my feet do You wash! No, never shall You wash my feet until eternity.” (R. Kent Hughes, Preaching the Word: John, 314)
- (v. 8) The word “part” has reference to fellowship. This is seen from our Lord’s words concerning the sister of Martha: “Mary hath chosen that good part” (Lk 10:42). The meaning of this word “part” is clearly defined again in 2 Cor 6:15, “What concord hath Christ with Belial? or what part hath he that believeth with an infidel?” (Arthur W. Pink, Exposition of the Gospel of John, 711)
- (v. 10) After one has bathed, another bath is not necessary at the end of the day. The person is still clean–except for the feet, which are constantly soiled by the dust of the ground. A clean and bathed person just needs to have his or her feet rinsed. According to the customs of those times, once a person had bathed, he or she needed only to wash his or her feet upon entering a person’s home. (Bruce B. Barton, Life Application Bible Commentary: John, 274)
- (v. 11) This reference to Judas, accordingly, makes the deed stand out in all its true greatness. Yes, the Master even washed the feet of Judas! (William Hendriksen, NT Commentary: John 7-21, 229)
- (v. 15) Only once in all the recorded words of Jesus did our Lord announce that He would provide an “example” for the disciples, and then He washed their feet (Jn 13:15). Only once in the rest of the NT does a writer offer an “example” (1 Pt 2:21), and that is an example of suffering. Serving and suffering are paired in the teaching and life of our Lord. One does not come without the other. And what servant is greater than the Lord? (J. Oswald Sanders, Spiritual Leadership, 23)
The question to be answered is . . . How does Jesus show the full extent of His love?
Answer: When Jesus, the greatest, does the most menial tasks for us because we need it; because there was no limit to what Jesus would do in light of our need and by showing us that true happiness is found in serving others.
The Word for the Day is . . . Serve
His act of humility is as unnecessary as it is stunning, and is simultaneously a display of love (v. 1), a symbol of saving cleansing (vv. 6-9), and a model of Christian conduct (vv. 12-17). (D. A. Carson, The Gospel According to John, 462-3)
The rebuked, embarrassed, and chastened disciples watched in awkward, painful silence as the Lord, clad as a slave, knelt before each of them in turn and washed their soiled feet. (John MacArthur, The MacArthur NT Commentary: John 12-21, 66)
How does Jesus show the full extent of love?:
- When the greatest does the most menial. (Jn 13:3-5 see also: 1 Sam 25:41; Isa 53; Mt 20:26-28; 23:11; Lk 19:10; Jn 3:16; Phil 2:5-11; 1 Pt 1:12; 2:21-25; 1 Jn 3:16; 4:10)
When God does the work of a slave for man, that’s love! Even so, Jesus was but foreshadowing his ultimate act of service, the cross. (Gary P. Baumler, The People’s Bible: John, 186)
First, he knew that “the Father had put all things under his power.” This speaks of Christ’s authority. Second, he knew that “he had come from God.” This speaks of his divine origin. Third, he knew that he was even then on the verge of returning “to God.” This speaks of his future glory.
We notice that it was not in forgetfulness of who he was and where he was going, then, that Jesus washed the disciples’ feet, but rather in full consciousness of it. It was not that he forgot he was God and so humbled himself. It was because he was God and wished to act as God that he did it. (James Montgomery Boice, The Gospel of John, Vol. 4, 1009-10)
“These statements of Christ’s Divine origin, authority, and coming glory, are made so as to emphasize the amazing condescension of the service to which He humbled Himself to do the office of a bond slave” (Companion Bible). (Arthur W. Pink, Exposition of the Gospel of John, 705)
Christ, by humbling himself, has dignified humility, and put an honor upon it, and obliged his followers to think nothing below them but sin. (Matthew Henry’s Commentary: Vol. V, 1096)
The love of Christ to sinners is the very essence and marrow of the Gospel. That He should love us at all, and care for our souls,–that He should love us before we love Him, or even know anything about Him,–that He should love us so much as to come into the world to save us, take our nature on Him, bear our sins, and die for us on the cross,–all this is wonderful indeed! It is a kind of love to which there is nothing like among men. The narrow selfishness of human nature cannot fully comprehend it. It is one of those things which even the angels of God “desire to look into.” (1 Pt 1:12). (J. C. Ryle, Expository thoughts on John, Vol. 3, 2)
Jesus knew all things had been given into his hands. He knew that his hour of humiliation was near, but he knew that his hour of glory was also near. Such a consciousness might well have filled him with pride; and yet, with the knowledge of the power and the glory that were his, he washed his disciples’ feet. At that moment when he might have had supreme pride, he had supreme humility. Love is always like that. When, for example, someone falls ill, the person who loves him will perform the most menial services and delight to do them, because love is like that. Sometimes men feel that they are too distinguished to do the humble things, too important to do some menial task. Jesus was not so. He knew that he was Lord of all, and yet he washed his disciples’ feet. (William Barclay, Daily Study Bible Series: John, Vol. 2, 137)
We have here the humility of Christ, who washed the disciples’ feet, versus the pride of Judas. There is faithfulness to the end, versus treachery and betrayal. Then, lest we miss the most important point, John also mentions the devil so we will see that the basic contrast is between Satan and God. (James Montgomery Boice, The Gospel of John, Vol. 4, 1009)
Though there were some persons of quality that espoused his cause, he did not lay aside his old friends, to make room for new ones, but still stuck to his poor fishermen. They were weak and defective in knowledge and grace, dull and forgetful; and yet, though he reproved them often, he never ceased to love them and take care of them. (Matthew Henry’s Commentary: Vol. V, 1089)
It is important to understand that Jesus’ washing of His disciples’ feet was done in the shadow of the cross. We’ve seen that John frequently mentions Jesus’ “hour,” and now he tells us that Jesus knew the hour of His appointed death was at hand. We cannot properly understand the significance of the foot-washing episode apart from this proximity to the crucifixion, the ultimate act of love. (R.C. Sproul, John: An Expositional Commentary, 226-7)
- When there is no limit to satisfying needs. (Jn 13:1, 8-11; see also: Mt 5:44-45; 19:21; Lk 12:33, 37-47; 17:7-10; Jn 10:11; 15:13; 2 Cor 8:9; 1 Tm 6:18; 1 Jn 3:17-18)
He was well aware that he was about to be betrayed. Such knowledge might so easily have turned him to bitterness and hatred; but it made his heart run out in greater love than ever. The astounding thing was that the more men hurt him, the more Jesus loved them. It is so easy and so natural to resent wrong and to grow bitter under insult and injury; but Jesus met the greatest injury and the supreme disloyalty, with the greatest humility and the supreme love. (William Barclay, Daily Study Bible Series: John, Vol. 2, 138)
“He loved them unto the end!” Not only unto the last, but to the farthest extent of their need and of His grace. He knew that Philip would misunderstand Him, that three of them would sleep while He prayed and agonized, that Peter would deny Him, that Thomas would doubt Him, that all would “forsake him”–yet He “loved them unto the end”! And so it is with us, dear Christian reader. (Arthur W. Pink, Exposition of the Gospel of John, 704)
If you put any conditions on your service to Christ (“I will serve you if”) then you are not really serving Christ at all but it is yourself you are serving. — Tim Keller
When they’re willing to serve without regard for the response, then I know they’re beginning to move in the love of God. (Steve Sjogren, Conspiracy of Kindness, 115)
For some people, the desire for approval motivates their service. Their efforts only go as far as the amount of positive feedback they receive. For Jesus, service expressed who he was and did not depend on the response of others. Imagine dying for people who might reject your sacrificial act of service. When we serve freely, without expecting the response or approval of others, we are acting like Jesus. (Bruce B. Barton, Life Application Bible Commentary: John, 272)
Any one of the disciples would gladly performe this service for him, but to perform it for the other disciples would have been regarded as an admission of inferiority, not to be tolerated when there was such competition among them for the chief place in their Master’s kingdom. (F. F. Bruce, The Gospel of John, 280)
We all like to be called servants until we are treated like one. (Mark Devers, 5 Keys to Spiritual Growth: Ligioner Ministries tape).
Self-righteous service picks and chooses whom to serve. Sometimes the high and powerful are served because that will ensure a certain advantage. Sometimes the low and defenseless are served because that will ensure a humble image. True service is indiscriminate in its ministry. It has heard the command of Jesus to be the “servant of all” (Mk 9:35). Brother Francis of Assisi notes in a letter, “Being the servant of all, I am bound to serve all and to administer the balm-bearing words of my lord.”
Self-righteous service is affected by moods and whims. It can serve only when there is a “feeling” to serve (“moved by the Spirit” as we say). Ill health or inadequate sleep controls the desire to serve. True service ministers simply and faithfully because there is a need. It knows that the “feeling to serve” can often be a hindrance to true service. The service disciplines the feelings rather than allowing the feeling to control the service. (Richard J. Foster, Celebration of Discipline, 129)
Jesus is willing to suffer great loss because He loves.
Obviously we are not loved because we are lovable, for we are not. It is true that some of us may be lovable to some others of us, but this is only when we look at the matter from a human perspective. From God’s perspective there is nothing in us to make us even remotely desirable. He is holy; we are unholy. He is just; we are unjust. He is loving; we are filled with hatred and all forms of sin. In short, we are sinful and in willful rebellion against him. Yet he loves us. (James Montgomery Boice, The Gospel of John, Vol. 4, 1001-2)
First, we can see the love of God in the creation of ourselves and other human beings. We refer at this point, not merely to the fact of our existence, for our existence in itself might prove nothing. We refer rather to the fact that in creating us God created us with a spiritual vacuum within that can be filled only by himself. In other words, he created us, not to a meaningless existence but to an existence that is the highest existence possible for any created object, namely, communion with the One who created it. So it is as Augustine said, “Thou hast made us for Thyself, and our hearts are restless until they rest in Thee.” The fact that we can know God and are restless until we do know him is proof of his love. (James Montgomery Boice, The Gospel of John, Vol. 4, 1003)
As a priority, we should give to needy Christians both intensively and extensively, until their need is gone. But we must also give generously to nonbelievers as part of our witness to the world. (Timothy J. Keller, Ministries of Mercy, 80)
Christians must give sacrificially, until their lifestyle is lowered. However, giving must be in accord with calling and ministry opportunities. Also, every believer must be a steward of possessions so as not to become a burden and liability to his or her family. (Timothy J. Keller, Ministries of Mercy, 67)
If your giving to the needy does not burden you or cut into your lifestyle in any way, you must give more! (Timothy J. Keller, Ministries of Mercy, 75)
And though we must be extremely patient, eventually, aid must be withdrawn if it is abused.
We see then that mercy ministry operates on the same basis as evangelism. Initially, we offer the gospel to anyone and everyone, as we have opportunity and resources to reach them. “Whosoever will”! We do not wait for them to come to us. But, if eventually a person or a group evidences a rebellious and disrespectful attitude toward the gospel, we withdraw. Continued pressure only hardens them and dishonors the message. (Timothy J. Keller, Ministries of Mercy, 97)
When the person in need is acting irresponsibly, and your continued aid would only shield him from the consequences of his own behavior, then it is no longer loving or merciful to continue support. (Timothy J. Keller, Ministries of Mercy, 228)
III. By showing that true happiness is found in serving others. (Jn 13:16-17; see also: Prv 19:17; 22:4; Mt 5:3-12; 11:28-30; 25:21, 23; Lk 8:21; 11:28; 14:11; Jn 12:26; 15:10-13; Acts 20:35; Eph 6:5-9; Col 3:24; Jam 1:22-27; Rv 22:7)
Happiness is the by-product of a life that is lived in the will of God. When we humbly serve others, walk in God’s paths of holiness, and do what He tells us, then we will enjoy happiness. (Warren W. Wiersby, Be Alive, 23)
Jesus did not say we will be happy if we think about these things or learn about them or, as is so often thought, have them done to us. “Happy are you if you do them.” Happy are we if we wash our wives’ feet! Happy are we if we wash our children’s feet! Happy are we if we wash our parents’ feet! Happy are we if we wash a detractor’s feet! We do not need to learn more about this. We need to do it. (R. Kent Hughes, Preaching the Word: John, 316-7)
Happiness comes not from knowing alone or from getting the other person to do what you know he or she should do but rather from knowing these truths and then doing them yourself.
Why is this so? Because in taking this role you will inevitably develop the kind of character that God himself can bless. We find such character in the Beatitudes of Mt 5:3-12. Jesus said, “Blessed are the poor in spirit. . . blessed are those who mourn. . . blessed are the meek. . . blessed are they who hunger and thirst for righteousness. . . blessed are the merciful. . . blessed are the pure in heart. . . blessed are the peacemakers. . . blessed are those who are persecuted for righteousness’ sake.”
We say, “But that does not make sense.” Everything within us tells us that it is not the poor in spirit, the meek, the merciful, the peacemakers, or any similar type who is happy. We say, “Happy are the winners, the dominant, those who are waited upon.” But we are wrong. Our way does not work. It is the words of the Lord Jesus Christ that should be trusted.
These verses begin with the words. “I tell you the truth.” (James Montgomery Boice, The Gospel of John, Vol. 4, 1018)
If you want others to be happy, practice compassion. If you want to be happy, practice compassion. —The Dalai Lama
We are apt to suppose that we should be happy if men loved us, and were ready on every occasion to serve us. But, in the judgment of Christ, it would more conduce to our happiness that our hearts were like His, full of love to all our brethren, and our hands like His, ever ready to perform to them even the humblest offices of kindness. We often make ourselves unhappy by thinking that we are not treated with the deference and kindness to which we consider ourselves entitled. If we would be really happy, we must think more of others and less of ourselves. True happiness dwells within; and one of its leading elements is the disinterested self-sacrificing love which made the bosom of Jesus its constant dwelling-place” (Dr. John Brown). (Arthur W. Pink, Exposition of the Gospel of John, 728)
Satan, like Judas after him, said, “I will think first of myself; and the first thing I will seek is my aggrandizement.” God says, “you will actually go down to defeat.” Jesus said, “I will surrender my life for my brethren.” God says, “Therefore, you will be honored and will be a great blessing.” (James Montgomery Boice, The Gospel of John, Vol. 4, 1009)
Someone asked the American Episcopal bishop Phillips Brooks what he would do to resurrect a dead church, and he replied, “I would take up a missionary offering.” Giving to others is one secret of staying alive and fresh in the Christian life. If all we do is receive, then we become reservoirs; and the water can become stale and polluted. But if we both receive and give, we become like channels; and in blessing others, we bless ourselves. American psychologist Dr. Karl Menninger said, “Money-giving is a good criterion of a person’s mental health. Generous people are rarely mentally ill people.” Someone wrote in Modern Maturity magazine, “The world is full of two kinds of people, the givers and the takers. The takers eat well—but the givers sleep well.” (Warren Wiersbe; Be Determined, 146-7)
Now dear Christians, some of you pray night and day to be branches of the true Vine; you pray to be made all over in the image of Christ. If so, you must be like him in giving… “though he was rich, yet for our sakes he became poor” …Objection 1. “My money is my own.” Answer: Christ might have said, “my blood is my own, my life is my own” …then where should we have been? Objection 2. “The poor are undeserving.” Answer: Christ might have said, “They are wicked rebels…shall I lay down my life for these? I will give to the good angels.” But no, he left the ninety-nine, and came after the lost. He gave his blood for the undeserving. Objection 3. “The poor may abuse it.” Answer: Christ might have said the same; yea, with far greater truth. Christ knew that thousands would trample his blood under their feet; that most would despise it; that many would make it an excuse for sinning more; yet he gave his own blood. Oh, my dear Christians! If you would be like Christ, give much, give often, give freely, to the vile and poor, the thankless and the undeserving. Christ is glorious and happy and so will you be. It is not your money I want, but your happiness. Remember his own word, “It is more blessed to give than to receive.” (B.B. Warfield, The Person and Work of Christ, 574)
By actually demonstrating such loving service to them, he impressed them with more than words. Then he stated the solemn truth (“amen, amen”) that servants and messengers, as they were to him, are not greater than their master and sender. Oh, the arrogance of anyone who would think he or she was too good (better than the Lord Jesus) to serve in love! (Gary P. Baumler, The People’s Bible: John, 189)
We are taught, for another thing, in these verses, the uselessness of religious knowledge if not accompanied by practice. We read, “If ye know these things, happy are ye if ye do them.” It sounds as if our Lord would warn His disciples that they would never be really happy in His service if they were content with a barren head-knowledge of duty, and did not live according to their knowledge. (J. C. Ryle, Expository thoughts on John, Vol. 3, 26)
We are blessed (happy, joyful, fulfilled), not because of what we know, but because of what we do with what we know. God’s grace to us finds its completion in the service we, as recipients of his grace, perform for others. We will find our greatest joy in obeying Christ by serving others. (Bruce B. Barton, Life Application Bible Commentary: John, 276)
Can I still be happy and keep control of my life? And the answer of the ages is, “NO!”
You can either abandon your self will or you can abandon your hope. But you can’t hold onto them both. (Tim Keller; Discipleship: True & False)
Let us note the solemn principle which lies beneath the verse. Doing good is the only sure proof of spiritual life. Knowledge without practice is the character of the devil. None knows more truth, and none does more evil than he. (J. C. Ryle, Expository thoughts on John, Vol. 3, 29)
Worship Point: Our worship will never be in spirit and in truth unless or until we are serving. Worship is serving. (Mt 4:10; 6:24; Lk 4:8; 9:62; 16:13; Rom 1:25)
The reason we can’t find God is not because He is too distant or too high. But, the Bible tells us the reason we can’t find God is because He’s too low. He’s too close. (Tim Keller; Kneeling Love)
To work is to worship; to worship is to work. …We must always remember that work and worship are inextricably bound up in each other. (Stuart Briscoe; Choices for a Lifetime, 135)
Worship is nothing more nor less than love on its knees before the beloved; just as mission is love on its feet to serve the beloved–and just as the Eucharist, as the climax of worship, is love embracing the beloved and so being strengthened for service. (N. T. Wright, For All God’s Worth, 7)
According to the narrative of Scripture, the very heart of how we show and distinguish true worship from false worship is apparent in how we respond to the poor, the oppressed, the neglected and the forgotten. As of now, I do not see this theme troubling the waters of worship in the American church. But justice and mercy are not add-ons to worship, nor are they the consequences of worship. Justice and mercy are intrinsic to God and therefore intrinsic to the worship of God. (Mark Labberton, The Dangerous Act of Worship, 37-8)
The nearer we are to suffering humanity, the nearer we are to God. (William Barclay, Daily Study Bible Series: John, Vol. 2, 138)
“Ye call me Master and Lord: and ye say well; for so I am.” Surely this is sufficient for any humble-minded Christian. If our blessed Redeemer says we “say well” when we address Him as “Master and Lord,” how can we afford to speak of him in terms upon which His approval is not stamped? Never once do we find the apostles addressing Him as “Jesus” while He was with them on earth. (Arthur W. Pink, Exposition of the Gospel of John, 721)
Worship is humble and glad; worship forgets itself in remembering God; worship celebrates the truth as God’s truth, not its own. True worship doesn’t put on a show or make a fuss; true worship isn’t forced, isn’t half-hearted, doesn’t keep looking at its watch, doesn’t worry what the person in the next pew may be doing. True worship is open to God, adoring God, waiting for God, trusting God even in the dark. (N. T. Wright, For All God’s Worth, 6-7)
Worship is expressing our love to God for who he is, what he’s said, and what he’s doing. (Rick Warren; The Purpose Driven Church, 240)
If the Church’s worship is faithful, it will eventually be subversive of the culture surrounding it, for God’s truth transforms the lives of those nurtured by it. Worship will turn our values, habits and ideas upside-down as it forms our character; only then will it be genuinely right-side up eternally. Only then will we know a Joy worthy of our destiny. (Marva Dawn; Reaching Out without Dumbing Down, 57-8)
Gospel Application: Those who trust in Jesus are clean (baptism – Ezek 36:24-27; Zech 13:1). They still need to have sins forgiven (feet cleansed – Jn 13:10); but, they themselves are clean before God (whole body – Jn 13:10; 2 Cor 5:21) because of Christ. Our motivation for sacrificial service is through remembering we are clean before God because of the sacrificial service of Jesus Christ our Lord . . . The Perfect Servant. (Nm 19:17-19; Ps 51; Isa 1:18; 4:4; 53; Mt 12:18; 18:4; 23:11-12; 26:26-28; Mk 10:40-45; Rom 6:1-14; 1 Cor 6:9-11; Eph 5:26; Phil 2:1-11; Ti 3:5-7; Heb 10:22; 1 Pt 1:18-19; 2:22-24)
God has graciously justified and imputed Christ’s righteousness to believers (2 Cor 5:21; Phil 3:8-9), and His atoning death provides complete forgiveness of all their sins (Col 2:13; Ti 2:14; 1 Jn 1:7, 9). But they still need the daily cleansing for sanctification from the defilement of the sin that remains in them (Phil 2:12; 3:12-14). (John MacArthur, The MacArthur NT Commentary: John 12-21, 67)
Our sin is so dire, condemning and severe that we need God to die for us in order to be saved.
Something is wrong if you can’t serve the Lord with gladness. I can understand why the person who serves God only out of obligation doesn’t serve with gladness. I can understand why the person who serves God in an attempt to earn his way to Heaven doesn’t serve with gladness. But the Christian who gratefully acknowledges what God has done for him for eternity should be able to serve God cheerfully and with joy. (Donald S. Whitney, Spiritual Disciplines for the Christian Life, 113-14)
It would sound like fake humility: “I command you to let me be humble and let me wash your feet–or you’re fired!” But once the symbolism is seen, Jesus’ words are almost inevitable: Unless I wash you, you have no part with me. That is always true: unless the Lamb of God has taken away a person’s sin, has washed that person, he or she can have no part with him. (D. A. Carson, The Gospel According to John, 463-4)
Here the somewhat confusing dialogue clears up, at least partially; for it is evident that Jesus is talking, not about physical dirt but about sin and the need to be cleansed from it. He is explaining that Peter (not Judas) is a justified person and therefore needs only cleansing from the contaminating effects of sin, not pardon from sin’s penalty. (James Montgomery Boice, The Gospel of John, Vol. 4, 1011)
This basic truth of Christian living is beautifully illustrated in the OT priesthood. When the priest was consecrated, he was bathed all over (Ex 29:4), and that experience was never repeated. However, during his daily ministry, he became defiled, so it was necessary that he wash his hands and feet at the brass laver in the courtyard (Ex 30:18-21). Only then could he enter the holy place and trim the lamps, eat the holy bread, or burn the incense. (Warren W. Wiersby, Be Alive, 22)
Someone has to bear the cost of the sins of the world. The sins you’ve done and the sins done to you. (Tim Keller; Kneeling Love)
Forgiveness costs. Saying, “It’s my fault” costs. In order to restore or reconcile relationships someone has to be willing to pay the cost of reconciliation.
There is a double washing for the believer: the one of his entire person, the other of his feet; the former is once for all, the latter needs repeating daily. In both instances the “washing” is by the Word. (Arthur W. Pink, Exposition of the Gospel of John, 715)
He needed not now to be washed all over. The sinner does, but the saint does not. It is only our walk which needs cleansing. (Arthur W. Pink, Exposition of the Gospel of John, 712)
The priests, when they were consecrated, were washed with water; and, though they did not need afterwards to be so washed all over, yet, whenever they went in to minister, they must wash their feet and hands at the laver, on pain of death, Ex 30:19, 20. The provision made for our cleansing should not make us presumptuous, but the more cautious. I have washed my feet, how shall I defile them? From yesterday’s pardon, we should fetch an argument against this day’s temptation. (Matthew Henry’s Commentary: Vol. V, 1094)
If Jesus Christ is not cleansing us He is nothing to us. “If I wash thee not, thou hast no part in Me.” (Alexander MacLaren, Expositions of Holy Scripture: John, Chaps. IX to XIV, 188)
The imagery is that of a man going to a feast. He will bathe at home. Then when he arrives he need only to wash his feet (soiled by the dusty paths) to sit at table wholly clean. Jesus applies this to the spiritual situation of his followers. “A person who has had a bath” points to the permanent character: he is not simply one who once upon a time was washed, but one who continues in the character of “the washed one.” Such a person has no need for washing except the washing of the feet, but “his whole body is clean.” (Leon Morris, The New Int’l Commentary on the NT: John, 549)
Then Peter draws back in embarrassed pride and emphatically refuses to let Jesus wash his feet. How can a sinful, stubborn man such as he accept this lowly gesture of grace? Is not this the problem with most of us? We are great achievers, eager to work our way up, but fearfully unwilling to accept the gift of the One who kneels before us. (Roger L. Fredrikson, The Communicator’s Commentary: John, 220)
The heir of heaven serves his Lord simply out of gratitude; he has no salvation to gain, no heaven to lose; …now, out of love to the God who chose him, and who gave so great a price for his redemption, he desires to lay out himself entirely to his Master’s service. O you who are seeking salvation by the works of the law, what a miserable life yours must be! …you have that if you diligently persevere in obedience, you may perhaps obtain eternal life, though alas! none of you dare to pretend that you have attained it. You toil and toil and toil, but you never get that which you toil after, and you never will, for, “by the works of the law there shall no flesh living be justified.” …The child of God works not for life, but from life; he does not work to be saved, he works because he is saved. (Donald S. Whitney, Spiritual Disciplines for the Christian Life, 114-15)
Under this show of humility there was a real contradiction to the will of the Lord Jesus: “I will wash thy feet,” saith Christ; “But thou never shalt,” saith Peter, “it is not a fitting thing;” so making himself wiser than Christ. It is not humility, but infidelity, to put away the offers of the gospel, as if too rich to be made to us or too good news to be true. (Matthew Henry’s Commentary: Vol. V, 1093)
Peter ought to have known that in his Lord’s mysterious action there must be a purpose and a meaning in it worthy of His subjection to the Father and expressive of His love for His own. But like us, Peter was dull of discernment, slow to learn. Instead of gladly submitting to the most high Sovereign now performing the service of a slave, he plunges still further into worse error: “Peter saith unto him, Thou shalt never wash my feet.” It was ignorance, yea, affection, which prompted him; but that did not excuse him. But how blessed that he had, and that we have, to do with One who bears with us in our dullness, and whose grace corrects our faults! (Arthur W. Pink, Exposition of the Gospel of John, 710)
“He that is bathed needeth not save to wash his feet, but is clean every whit.” There is a partial cleansing which the believer still needs, a daily washing to counteract the defiling effects of this world. Our daily contact with the evil all around causes the dust of defilement to settle upon us so that the mirror of our conscience is dimmed and the spiritual affections of our heart are dulled. We need to come afresh into the presence of Christ in order to learn what things really are, surrendering ourselves to His judgment in everything, and submitting to His purging Word. And who is there that, even for a single day, lives without sin? Who is there that does not need to daily pray, “Forgive us our trespasses”? (Arthur W. Pink, Exposition of the Gospel of John, 713)
Doubtless when Jesus washed the disciples’ feet he included the feet of Judas Iscariot. If he proves anything beyond the unfathomable love and forbearance of the Master, it is that no rite, even if performed by Jesus himself, ensures spiritual cleansing. Washed Judas may have been; cleansed he was not (cf. 6:63-64). The only other place in the Fourth Gospel where Jesus tells his disciples (minus Judas) that they are clean is 15:3: “You are already clean because of the word I have spoken to you.” Real cleansing is effected both through Jesus’ revelatory word and through the atoning sacrifice to which the foot washing pointed. (D. A. Carson, The Gospel According to John, 466)
Spiritual Challenge: Your attitude should be the same as that of Christ Jesus: Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself and became obedient to death—even death on a cross! (Phil 2:5-8; see also: Isa 53; Mt 18:4; 20:25-28; 23:11; Mk 8:34; 9:35; 10:40-45; Lk 22:24-27; 19:10; Jn 3:16; 13:15; Phil 2:5-11; 1 Pt 1:12; 2:21-25; 1 Jn 3:16; 4:10)
Surely, if the Lord of glory is willing to be “girded around” with a towel, having taken the form of a servant, actually washing and drying the feet of those who are so very far below him, it ought to be easy for mere disciples to render loving service to one another in the spirit of genuine humility! (William Hendriksen, NT Commentary: John 7-21, 235)
The surest mark of the true servant is willing sacrifice for the sake of others in the name of Christ. The sham servant avoids suffering, while the true servant accepts it. (John MacArthur, Jr., The MacArthur New Testament Commentary–Matthew 16-23, 241)
What Jesus had in mind was not an outward rite but an inner attitude, that of humility and eagerness to serve. (William Hendriksen, NT Commentary: John 7-21, 236)
Other ways we can show a “foot washing” attitude include:
- Taking on a menial task or accepting a lesser role.
- Not insisting on our “rights” or “privileges.”
- Meeting others’ needs before meeting our own.
- Looking for a job no one else will do and cheerfully doing it.
- Focusing on the results being achieved, not who is getting credit. (Bruce B. Barton, Life Application Bible Commentary: John, 276)
Do you want to be “great”? Then you need to be a “servant” (diakonos)–that is, wait tables, serve others. Do you want to not just be “great” but to be “first” (the first among the greats)? Then you need to be a “slave” (doulos)–that is, someone “who has no right or existence on his own, who lives solely for others.” (Douglas Sean O’Donnell, Matthew–All Authority in Heaven and on Earth, 571)
The measure of a man is not how many servants he has, but how many men he serves.” — D. L. Moody
A servant’s heart says, “I will bear the cost. I will take the hit. I’m the one. Let it be me. (Tim Keller; Kneeling Love)
A Christian in his right mind says, “ I am no one’s creditor, I am everyone’s debtor. World, you owe me nothing because I deserve to be thrown into the fire. And yet, by the free mercy of God, and by Jesus’ infinite sacrifice I am rich in eternal terms beyond the imagination of an earthly billionaire. And so when I look out into the world, I don’t say, “World, you better treat me nice, you better thank me. You better be good to me.”
Does an earthly billionaire get upset when somebody picks his pocket of 25¢? In the same way I can give kneeling love because I’ve been loved. I can impoverish myself because I am eternally rich. That’s how a Christian feels when he’s in his right mind. (Tim Keller; Kneeling Love)
Yes, a most needful word is this for us all, ever ready as we are to lift up the skirts of a brother and say, “See how soiled his feet are”! But much exercise of soul, much judging of ourselves, is needed for such lowly work as this. I have to get down to my brother’s feet if I am to wash them! That means that “the flesh” in me must be subdued. Let us not forget that searching word in Gal 6:1, 2: “brethren, if a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. Bear ye one another’s burdens, and so fulfill the law of Christ.” I must be emptied of all sense of self-superiority before I can restore one who is “out of the way.” It is the love of Christ which must constrain me as I seek to be of help to one of those for whom He died. (Arthur W. Pink, Exposition of the Gospel of John, 724)
“The place of suffering in service and of passion in mission is hardly ever taught today. But the greatest single secret of evangelistic or missionary effectiveness is the willingness to suffer and die. It may be a death to popularity (by faithfully preaching the unpopular biblical gospel), or to pride (by the use of modest methods in reliance on the Holy Spirit), or to racial and national prejudice (by identification with another culture), or to material comfort (by adopting a simple lifestyle). But the servant must suffer if he is to bring light to the nations, and the seed must die it if is to multiply.” (John R. W. Stott; The Cross of Christ, p. 322).
Jesus called his followers to live the cross-life. “If any man would come after me, let him deny himself and take up his cross and follow me” (Mk 8:34). He flatly told his disciples, “If any one would be first, he must be last of all and servant of all” (Mk 9:35). When Jesus immortalized the principle of the cross-life by washing the disciples’ feet, he added, “I have given you an example, that you also should do as I have done to you” (Jn 13:15). The cross-life is the life of voluntary submission. The cross-life is the life of freely accepted servanthood. (Richard J. Foster, Celebration of Discipline, 116)
Mercy to the full range of human needs is such an essential mark of being a Christian that it can be used as a test of true faith. Mercy is not optional or an addition to being a Christian. Rather, a life poured out in deeds of mercy is the inevitable sign of true faith. (Timothy J. Keller, Ministries of Mercy, 35)
In Prv 14:31 and 19:17 we are told that to ignore the needs of a poor man is to sin against the Lord. So the poor and needy are a test. (Timothy J. Keller, Ministries of Mercy, 39)
When Jesus came into the world, he made it clear that he had not come to be served, but to serve. That meant that he had a keen appreciation of human need and that he was absolutely committed to applying himself to meeting that need. (Stuart Briscoe; Choices for a Lifetime, 132)
Spiritual Challenge Questions:
A- The Bible tells us that we should serve the Lord with gladness (Ps 100:2) and with joy in our hearts (Ps 4:7; 19:8; 28:7; Eccl 11:9; Isa 65:14) . . . even when we are doing something we don’t want to do. How can we do this when we are following the footsteps of Jesus who was a man of sorrows (Isa 53:3)? Does Hebrews 12:2 help?
B- What do you think Pastor Keith means when he says in point #II “. . . there is no limit to satisfying needs”? In what regard are we to have no limits? Some limits?
C- Tim Keller says in his sermon Kneeling Love on John 13:1-17, that Jesus is teaching us here the meaning of life and that it is serving others. Do you agree? Disagree?
D- What should we expect would happen if we dedicate ourselves to serving others as we would want to be served? What would happen to our reputation? To our public standing? To our emotional well-being?
So What?: The Fall has so corrupted and perverted our hearts and minds that the standards and values of the Kingdom of God appear to be upside-down from our own sinful standards and values. Trust God, not yourself, and begin to know what is truly good, true and beautiful. (Prv 3:5-6; Jn 8:31-36; Gal 5:13)
The meaning of life is to serve others through kneeling love. (Tim Keller; Kneeling Love)
I want your best. I will do whatever I can to make life the best for you.
The Greeks considered humility to be the lowest virtue; Jesus made it the highest. (Bruce B. Barton, Life Application Bible Commentary–Matthew, 398)
- Self-righteous service comes through human effort. True service comes from a relationship with the divine Other deep inside.
- Self-righteous service is impressed with the “big deal.” True service finds it almost impossible to distinguish the small from the large service.
- Self-righteous service requires external rewards. True service rests contented in hiddenness.
- Self-righteous service is highly concerned about results. True service is free of the need to calculate results.
- Self-righteous service picks and chooses whom to serve. True service is indiscriminate in its ministry.
- Self-righteous service is affected by moods and whims. True service ministers simply and faithfully because there is a need.
- Self-righteous service is temporary. True service is a life-style.
- Self-righteous service is without sensitivity. It insists on meeting the need even when to do so would be destructive. True service can withhold the service as freely as perform it.
- Self-righteous service fractures community. True service, on the other hand, builds community. (Richard Foster, Celebration of Discipline, “The Discipline of Service”)
With astonishing humility, Jesus, their Lord and Teacher, washed the feet of His disciples as an example of how all His followers should serve with humility.
In this life there will always be a part of us (the Bible calls it the flesh) that will say, “If I have to serve, I want to get something for it. If I can be rewarded, or gain a reputation for humility, or somehow turn it to my advantage, then I’ll give the impression of humility and serve.” But this isn’t Christlike service. This is hypocrisy. (Donald S. Whitney, Spiritual Disciplines for the Christian Life, 115-16)
With such power and status at his disposal, we might have expected Him to defeat the devil in an immediate and flashy confrontation, and to devastate Judas with an unstoppable blast of divine wrath. Instead, he washes his disciples’ feet, including the feet of the betrayer. (D. A. Carson, The Gospel According to John, 462)
The modern world’s version of love is unabashedly narcissistic, totally self-focused, and shamelessly manipulative. It sees others merely as a means of self-gratification. Not surprisingly, relationships between selfish people usually do not last. If a current partner fails to live up to expectations (or they find someone more exciting), they move on. People are takers, not givers; humility is considered a weakness; selfishness a virtue.
In sharp contrast to that self-centered kind of love, the Bible teaches that the essence of love is self-sacrifice. Instead of tearing others down, biblical love seeks to build them up (1 Cor 8:1); instead of first pursuing its own good, it pursues the good and interests of other people (1 Cor 10:24); instead of seeking to have its needs met, it seeks to meet the needs of another (Gal 5:13; Heb 6:10). (John MacArthur, The MacArthur NT Commentary: John 12-21, 60)
The contrast between Christ’s love and Judas’ hatred is stark; the latter provides the black backdrop against which the former appears all the more glorious.
By humbly washing Judas’ feet, which He would shortly do, Jesus met the greatest injury and insult imaginable with humble love. Consistent with His command to show love to one’s enemies (Mt 5:44), He did just that. (John MacArthur, The MacArthur NT Commentary: John 12-21, 64)
The kingdom of God always appears upside down to the human perspective. We think it’s strange to die in order to live, or to give in order to receive, or to serve in order to lead. Solomon captures the perpetual enigma of our looking-glass values just as Jesus describes them in the Sermon on the Mount. He insists we should embrace sorrow over laughter, rebukes over praise, the long way instead of the short, and today instead of yesterday.
The truth is that it’s not the kingdom of God that is upside down–it’s the world. It’s not the Word of God that turns life inside out–it’s the world that has reversed all the equations that God designed for our lives. (David Jeremiah, Searching for Heaven on Earth, 189)
Someone once quipped: “Many people want to serve God. . . but only as advisors!” Sadly we’re often more interested in “serve us” than “service.” However, we’re blessed to be a blessing and we’re saved to serve. (Simon Guillebaud, Choose Life, 365 Readings for Radical Disciples, 12-9)
A Roman Marine is the first witness that Jesus’ crucifixion was not a defeat, it was not a dark day, it was the greatest inauguration/coronation ever held. But it’s upside down, as he took power by being weak and serving others. Which, as it turns out, is the only way it works. (Ray Vanderlaan; “The Road to the Cross”)
We live in a proud and egotistical generation. People push and promote themselves in ways that would have been abhorrent and totally unacceptable only a generation ago. Yet in a great part of modern culture, pride and high self-esteem have come to be redefined not only as virtues but as the supreme virtues. Our day is reminiscent of the time in history when at the height of the ancient Greek and Roman empires pride was exalted and humility belittled. This tragic development will surely contribute to the demise of modern society as it did to the demise of Greece and Rome. No society can survive the self-destructiveness of pride run rampant, because every society depends for its preservation and success on the mutually supportive and harmonious relationships among its people. When a significant number of them become committed only to themselves and to their own interests, with little regard for their families, friends, neighbors, and fellow citizens, society disintegrates. As self becomes stronger, relationships become weaker. As self-rights become supreme, the interpersonal bonds that hold society together are severed. (John MacArthur, Jr., The MacArthur New Testament Commentary–Matthew 16-23, 229-30)
The intention of the Pharisees was to dress and act in such a way as to draw attention to themselves; the intention of Christians should be to obliterate themselves, so that if others see their good deeds, they may glorify not the Christians but their Father in heaven. Any religion which produces ostentation in action and pride in the heart is a false religion. (William Barclay, The Daily Study Bible Series: Gospel of Matthew, Vol. 2, 335)
JESUS:
SUFFERING SERVANT
