Sermon Tone Analysis

Notes for sermon

1. Jesus washing His disciples’ feet, vs. 1-5.

13:1 – with the Passover looming, we see the nature of God toward His people when Jesus is depicted as loving “his own”, not only since the beginning of his ministry but also “to the end”.

This is more than a chronological statement; in the context of this farewell discourse this love is grounded in something still to come – the cross.

This is not an abstract declaration but a concrete statement of the epitome of love, the death of God the Son on behalf of the world.

In light of the prologue of John’s gospel, he loved “his own” must be understood.

There it stipulates that Christ must be received by faith, John 1:12

There also it shows the sharp contrast between the world and Christ, John 1:11

When “his own” people did not know him (1:11), he knew them, was loving them, and still loves them.

13:2 – They are already eating, which makes clear that what follows took place during the meal.

Jesus’ actions are peculiar and all the more significant in their deliberateness.

John makes a deliberate effort to deemphasize this meal as the Last Supper, only suggested by implication from later statements in the gospel.

The unique and legitimate perspective of the Fourth Gospel is at work here; this meal will serve as a frame for something else just as deep and just as central to the new covenant.

We see here the active presence of the devil; he has “put into the heart” of Judas Iscariot to betray Jesus.

Judas will fulfill the devil’s purpose, helping us see the unseen forces in opposition to the Father’s plan.

Where Nicodemus was the representative of the Jewish authorities opposing Jesus, Judas is the representative of the demonic forces.

Not only is it humanity that opposes and challenges Jesus but also all the satanic powers of the cosmos.

13:3 – None of this was a surprise to Jesus nor a realistic threat.

Jesus, the implied subject, was “knowing”, with the perfect tense expressing that Jesus “had already known.”

What did He know?

God had given “all things into his hands,” serving to make his reception of all things emphatic.

The perfect-tense “knowing” of verse 3 here matches the perfect-tense “knowing” of verse 1, pointing out that on both sides of this historical (with Judas) and cosmological (with the devil) is the love and power of God.

God is the perfection of love and power, made manifest in Jesus—especially as the cross approaches.

Al that has happened and will happen in the hours to come, was part of the plan of God, from whom and to whom the Son moves as He fulfills the mission of God.

13:4 – God’s love and power are now expressed by Christ in the action He performs for His disciples in the middle of the meal.

At some point during the meal, Jesus gets up and prepares Himself to wash the disciples’ feet.

In Jesus’s action the Passover no longer serves as the event in the past that sustains and gives primary meaning to the meal; rather it will be the event about to come—the cross.

John describes Jesus putting on the garments of a servant.

However, He is no ordinary servant!

He will “lay down” even His own life by the authority that belongs to Him and He will pick it up by that same authority.

Just as God became a man, so the King became the Servant.

13:5 – Jesus prepared the water, washed and then dried His disciples’ feet with the towel wrapped around Him, emphasizing the radical posture of Jesus toward His disciples and the radical nature of the gospel for the world.

The Son of Man has entered into the plight of humanity.

Do not forget that included in those who had their feet washed was Judas, the hand of Satan, directly opposing Jesus and facilitating his (attempted) destruction.

In the social-cultural context of the first century, foot washing was the most demeaning task assigned to household servants; some considered it equal to slavery.

This act was never—never!

– performed by a superior.

By this very act Jesus violates social customs to such a degree that there is no fitting comparison in ancient literature.

But this is nothing compared to the horrific paradox of the cross.

Foot washing also communicated something about the recipients.

This act usually occurred in the context of hospitality.

Related to this and significant in the context of this farewell discourse, foot washing is also preparatory “for a specific task, experience or relationship” [Thomas, Footwashing in John 13, 59].

This act by Jesus is not simple enacting for the disciples who He is; He is enacting who they are.

Jesus prepares them for the “specific task, experience, and relationship” they are about to begin by means of His death and resurrection, which is His ultimate act of service.

Symbolic significances is also seen in the act of foot washing, six of which are worth mentioning: (1) an example of humility, (2) a symbol of communion, (3) a symbol of baptism, (4) a symbol of the forgiveness of sin/cleansing, (5) a sacrament separate from baptism and communion, and (6) a soteriological sign.

Its complex significance will be explained in the rest of the pericope.

2. The Dialogue with Simon Peter, vs. 6-11.

13:6 – The conjunction “so” suggests that Peter was neither the first nor the last disciple to have his feet washed.

It is best to understand the dialogue between Peter and Jesus as representative of all the disciples—even of all Christians.

Peter’s question, giving emphatic placement to the pronouns, sets off a sharp contrast.

He can not believe what Jesus is doing.

Ironically, Peter may think that Jesus is breaking the (socially constructed) rules of service, it is actually Peter who is breaking the rules.

This has nothing to do with modesty; in reality it is really disobedience and self-righteousness.

At this moment Peter was actually rejecting the grace of God, the gospel.

The “you-me” are not just words; they are the subject of the works of God, as Jesus is about to make clear.

13:7 – Jesus responds with a similar use of emphatic pronouns, probably intended to challenge and rebuke Peter’s strong objection.

Jesus affirms the scandal recognized by Peter, but gives him nothing else except that there will be a future understanding of “these things.”

The scandal is not just a “thing” but a person; specifically, it is the unique relationship that exists between Christ’s “I” and the disciple’s “you/me.”

The “things” Jesus is referring to is best understood to be the gradual unfolding of the fullness of the Son of Man.

The foot washing is just one of several things that will explain the person and work of Christ.

The entire farewell discourse is part of this larger process whereby God guides and mediates his “covenant” with the children of God.

13:8 – In dramatic fashion, Peter increases his objection to Jesus.

The term “never” is used her to translate the strongest negation in the Greek language followed by a phrase that negates the idea at all.

What Jesus is doing (and explaining) is actually effective forever.

Peter is swearing an oath “by heaven” without knowing that the one by whom he made this oath is the very same one against whom the oath is made.

Jesus’ stark response gives insight into the significance of the foot washing.

“If I do not wash you”, almost certainly refers to more than just foot washing, as verse 10 will reveal.

To deny any part of the “I-you” relationship is to deny it all: “you have no part with me.”

The foot washing is part of being appropriated into this dynamic relationship with Christ, with God.

13:9 – Peter response is emphatic and somewhat confused, not truly understanding the nature of the washing about which Jesus speaks, yet he still speaks as if what Jesus offers needs modification.

Peter has gone from stopping Jesus from serving him at all to commanding Jesus to serve him even more.

He needs the relationship with Jesus, but is failing to understand the nature of this relationship dynamic, as if what Jesus offered was not enough.

13:10 – Jesus expands on the subject of “washing”, making it clear that the foot washing is simply one aspect of a much fuller cleansing.

The meaning of Jesus’s statement is strongly dependent on the relationship between two conceptually related and overlapping words: “bathed” and “wash.”

The former is primarily used in a more generally manner to refer to the whole body; the later in a more specific manner to refer to one part of the body, such as the hands or feet.

Even though bothe could be translated “wash”, in such a close proximity in the text usually indicates there is a carefully nuanced distinction or comparison between them.

The distinction in this case is made clear by the context.

Jesus calls Peter “completely clean” before he has washed his feet, an action that is not completed until verse 12.

Jesus explains the fullness of the cleansings Peter (and every disciple) receives from Christ in His use of the illustration of bathing and washing.

The “bath” that results in being “completely clean” is not the foot washing but what has already been applied to the disciples by means of their relationship to Jesus.

The work Jesus has yet to accomplish—His sacrificial and sin-atoning death on the cross—it is already being applied to Peter.

Peter, by means of his association with Jesus, already belongs to God.

The foot washing does not unite Peter to Jesus, nor is it a full cleansing.

It is instead a part of the hospitality of God, a necessary preparation for the specific “task, experience, and relationship” of Christian discipleship.

Jesus anoints and dedicates them to service to God, appointing them as His disciples.

But in order to serve Him, He had to bath them first; this is why He had to be the one to anoint (wash) them.

Only Jesus can “bathe” a disciple, but disciples can “wash” (prepare) one another to be co-participants in the new covenant and the mission of God.

Note the last part of the verse: Jesus hints to Peter that not everyone is clean, that is, “has been bathed” in Christ.

13:11 – John, as the narrator, explains that Jesus was talking about “the one who was going to betray Him,” that is, Judas Iscariot.

At this point, all Peter and the others know is that there is a traitor in their midst.

3. The Example Explained, vs. 12-20.

13:12 – Jesus offers in the remaining verses an explanation of the foot washing and an exhortation to its recipients.

Jesus has returned to His place at the meal.

In verses 6-11 jesus has made the connection between Himself and His disciples (the “I-you”); now He must explain the connection that also exists between His disciples themselves in verses 12-20.

He begins with a question, to which He already knows the answer.

The question is intended to prepare His disciples to perceive something deeper regarding His Person and His work, which He just “illustrated” for them.

13:13 – Jesus establishes the foundation of His argument by reminding them who He is to them.

They frequently called Him “Teacher”, which is equivalent to “Rabbi”, a respectful way of addressing a religious instructor and leader.

“Lord” is a title used to denote anything from general respect (“sir”) to great reverence.

The title “Lord” can also speak of the divinity of Jesus, as shown by its use for the resurrected Jesus.