His Word Today

Simon Peter said to him, “Lord, where are you going?” Jesus answered him, “Where I am going you cannot follow me now, but you will follow afterward.” Peter said to him, “Lord, why can I not follow you now? I will lay down my life for you.” Jesus answered, “Will you lay down your life for me? Truly, truly, I say to you, the rooster will not crow till you have denied me three times.” (John 13:36-38)

Even those with just an elementary knowledge of Scripture have probably heard or read about Peter’s three-fold denial of Jesus Christ immediately prior to His crucifixion. Equally true is people’s awareness of Jesus’ prediction of Peter’s self-same denial. The account, which is also recorded in Matthew 26:34-35; Mark 14:30-31; Luke 22:33-34, occurred during Jesus’ upper room discourse with the disciples.

If you have been following our study in the Gospel of John, you know that we are presently in John 13. The apostle writes that Jesus humbled Himself by washing each of His disciples’ feet: including Judas’. He also announced that one of His disciples, Judas, would betray Him.

With emotions running high, as you might imagine, Jesus then stated, in John 13:33 that He was going away and where He was going the disciples could not come. As usual, Peter spoke first in response and said, “Lord, where are you going?” Jesus answered him, “Where I am going you cannot follow me now, but you will follow afterward.”

Notice that Jesus did not say that Peter, and presumably all of the other eleven disciples, could not ever go to where Jesus was going. He said, “Where I am going you cannot follow me now, but you will follow afterward.” Take note of the word “now.” The word “now” is an adverb and means presently or immediately. We should also note that the personal pronoun “you” remains in the singular form indicating that Jesus was particularly speaking to Peter at this moment.

Jesus told Peter that while He was going to go to the Father, Peter could not go at this time, but would do so “afterward.” The word “afterward” is also an adverb and means later. Jesus was saying to Peter that while Jesus’ earthly work was coming to a conclusion, Peter’s was just set to begin. The apostle would have much to do before it was time for him to follow Christ to heaven. This would include Peter’s own martyrdom (John 21:18-19).

Dr. John MacArthur writes, “His (Jesus’) work was nearly finished; theirs was just beginning (Matt. 28:16–20; Mark 16:15; Luke 24:47). Particularly, Peter had a work to do (John 21:15–19). Only Jesus, as the sinless sacrifice for the trespasses of the world, could go to the cross and die (1 Peter 2:22–24). Also, only he could be glorified in the presence of the Father with the glory that he possessed before his incarnation (see John 12:41; 17:1–5).

However, and this is where the text takes a decisive turn, Peter was not satisfied with Jesus’ answer. He once again sought to elevate himself and boldly announced “Lord, why can I not follow you now? I will lay down my life for you.” Jesus answered, “Will you lay down your life for me? Truly, truly, I say to you, the rooster will not crow till you have denied me three times.”

Ouch! In response to Peter’s dramatic declaration was Jesus’ reasoned response pertaining to Peter’s trust and confidence in his own strength. Jesus used the familiar phrase “truly, truly” to emphasize that His predictive words were emphatically true. Rather than lay down his life for the Lord at this moment in his life, Peter would deny he even knew Jesus. It would be an act similar to Judas betraying Christ. Dr. R. C. Sproul writes, “Peter is undoubtedly sincere, but he does not know his own spiritual weakness and vulnerability to fear.”

Do you know your own spiritual weaknesses and vulnerabilities? Whatever we do for the Lord, we cannot and must not seek to so in our own abilities and strength. We must ever recognize our dependence upon Him. We must always recognize our responsibility to glorify Him.

2 Corinthians 4:5-7 says, “For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants for Jesus’ sake. For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. But we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us.”

As clay pots, let us continually depend on the One who uses us for His own glory. He even uses our failures.

Soli deo Gloria!

 

 

“Little children, yet a little while I am with you. You will seek me, and just as I said to the Jews, so now I also say to you, ‘Where I am going you cannot come.’ A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another.” (John 13:33-35)

What did Jesus mean when He said to His disciples “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another?” The commandment to love God (Deuteronomy 6:1-5) and to love one another (Leviticus 19:18) were not new commandments. See Romans 13:8-10; Galatians 5:14; James 2:1-8.

In fact, Matthew 22:34-40 says, “But when the Pharisees heard that he had silenced the Sadducees, they gathered together. And one of them, a lawyer, asked him a question to test him. “Teacher, which is the great commandment in the Law?” And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets.”

Even the Apostle John in his first epistle writes, “Beloved, I am writing you no new commandment, but an old commandment that you had from the beginning. The old commandment is the word that you have heard. At the same time, it is a new commandment that I am writing to you, which is true in him and in you, because the darkness is passing away and the true light is already shining. Whoever says he is in the light and hates his brother is still in darkness. Whoever loves his brother abides in the light, and in him there is no cause for stumbling. But whoever hates his brother is in the darkness and walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes.” (I John 2:7-11)

Therefore, what did Jesus mean by His statement. Dr. John MacArthur sheds light on this question when he writes, “Jesus’ command regarding love presented a distinctly new standard for two reasons: 1) it was sacrificial love modeled after his love (“as I have loved you”; cf. John 15:13), and 2) it is produced through the New Covenant by the transforming power of the Holy Spirit (cf. Jeremiah 31:29-34; Ezekiel 36:24-26; Galatians 5:22).”

The unction or desire to love one another does not exclusively or solely come from an outward source, the Word of God, but also from an inner desire produced by the indwelling Holy Spirit. It is this self-sacrificial love of the will which should be a distinguishing mark of each believer in Christ. This is why Jesus said, “By this all people will know that you are my disciples, if you have love for one another.”

Sometimes it is hard to love fellow believers in Christ. They do things which hurt. They say things which may hurt even worse than the things they do or do not do. I know! There have been brothers and sisters in Christ who have hurt me deeply. Not only does Jesus’ commandment keep me from continuing to be angry and bitter at the hurts I have received, it reminds me that as I have been hurt so I also have hurt others. I can only say that to those who I have hurt, it was not intentional. Yet, unfortunately it was still real. For that, I ask for your forgiveness.

Let all of us strive to love one another. The Apostle John explained it this way under the Holy Spirit’s direction. “Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. Anyone who does not love does not know God, because God is love. In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another.” (I John 4:7-11).

Take time today to contact someone and tell them that you love them with the love of the Lord. Don’t delay. Do it today. You may never get another opportunity.

Soli deo Gloria!

 

 

“When he had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in him. If God is glorified in him, God will also glorify him in himself, and glorify him at once.” (John 13:31-32)

As we have previously noted, repetition in the Bible is a sure sign of emphasis. In other words, God wants us to pay attention to what He is saying and one of the best ways of doing that is by repeating a particular word or phrase again and again. No pun intended.

Such is the case in John 13:31-32 where we find the word “glorified” or “glorify” occurring five times. The word glorify (δοξάζω; doxazo) means to praise, honor and to acknowledge an object as truly great or wonderful. We derive our English word doxology from the Greek word for glorify.

When Judas the betrayer had left the upper room to fulfill his God ordained activity  (John 13:21-30), Jesus proclaimed that He was now glorified. He used the familiar “Son of Man” title of deity in identifying Himself. However, how was Jesus glorified by Judas’ act of betrayal?

With Judas’ departure, the final events began to transpire which would lead Jesus to the cross, the grave and eventually to the empty tomb. All of these events, and their underlying purpose, would prove to bring honor, praise and greatness to our Savior and Lord, Jesus Christ.

Pastor Burk Parsons writes, “Certainly, we do not want to minimize the sheer awfulness and horrific nature of Jesus’ betrayal and crucifixion. Yet, given what we read in today’s passage, we must also note that the death of our Lord was both the greatest travesty in human history and one of the greatest moments of glory ever seen. After Judas’ departure from the Upper Room, Jesus said to His disciples, “Now is the Son of Man glorified” (v. 31). This is a reference to the atoning death of Christ, which was imminent. John’s gospel tells us in several ways that the death of Jesus was a moment of supreme glory for our Savior. When Jesus asks for the Father to glorify Him at the right hour, that right hour is the hour of His death (17:1). When Jesus spoke of His being lifted up to draw worshipers to Himself, He was speaking of being lifted up on the cross of Calvary (3:14; 12:27).”

How did the cross bring glory to Christ? The Bible gives us four reasons.

First, the cross glorifies the justice of God (Galatians 3:10-14; I John 2:2; I John 4:10; Romans 3:25; Hebrews 2:17). Jesus would become the propitiation for our sins. He would receive the righteous judgment and wrath of God in the place of sinners like you and me (2 Corinthians 5:21). Soli deo Gloria!

Second, the cross glorifies the almighty power of God who raised Jesus from the dead (Acts 2:24; Romans 6:3-5). In rising from the dead, Jesus conquered spiritual, physical and eternal death. Soli deo Gloria!

Third, the cross glorifies the supreme wisdom of God the Father (I Corinthians 1:18-31). What the fallen world despises, God glorifies: the preaching of the cross. Soli deo Gloria!

Fourth, the cross glorifies the love of God (I John 4:7-10). Soli deo Gloria!

Dr. R.C. Sproul concludes by saying, “Without the cross, there is no Christianity. In the atoning death of Jesus is revealed the glory of our Triune God, and if we do not preach the cross, then we are failing to glorify our Creator. When we share the gospel with others, we must emphasize the atonement, for in the atonement we see the character of God in His mercy and justice fully revealed.”

When I survey the wondrous Cross
On which the Prince of Glory died
My richest gain, I count but loss
And pour contempt on all my pride.

See from His head, His hands, His feet
Sorrow and love flow mingled down
Did ever such love and sorrow meet?
Or thorns compose, so rich a crown..

Oh the wonderful Cross, oh the wonderful Cross
Bids me come and die and find that I may truly live
Oh the wonderful Cross, oh the wonderful Cross
All who gather here by grace, draw near and bless Your name.

Were the whole realm of nature mine
That were an offering far too small
Love so amazing, so divine
Demands my soul, my life, my all.

Soli deo Gloria!

 

Jesus answered, “It is he to whom I will give this morsel of bread when I have dipped it.” So when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot. Then after he had taken the morsel, Satan entered into him. Jesus said to him, “What you are going to do, do quickly.” Now no one at the table knew why he said this to him. Some thought that, because Judas had the moneybag, Jesus was telling him, “Buy what we need for the feast,” or that he should give something to the poor. So, after receiving the morsel of bread, he immediately went out. And it was night.” (John 13:26-30)

The historical context is most important when examining any text of Scripture. This is certainly the case with John 13:26-30. What was the morsel of bread which Jesus gave to Judas?

For the host to dip a piece of bread in the common bowl (or on Passover, no doubt bitter herbs in a container of something sweeter) and hand it to someone was a sign of honor to the person receiving it. Giving the morsel to Judas was also an unspoken answer to John’s question as to the identity of Jesus’ betrayer (John 13:25). Finally, the morsel was also the Lord’s final extension of grace to Judas. The host’s giving a morsel of bread to a guest was a sign of friendship. It is ironic that Jesus’ final act of friendship to Judas signaled Judas’ betrayal of friendship.

Pastor Burk Parsons explains that, “The disciples also became troubled at the words of Jesus concerning His betrayal. They were able to get the disciple whom Jesus loved—John, author of the gospel account we are studying—to ask Jesus to identify the traitor (vv. 22–25). Jesus replied that it would be the man to whom He gave a “morsel of bread” after dipping it (v. 26a). The Greek word translated by “morsel of bread” does not have to mean bread—it can refer to other foods. Some commentators suggest Jesus was actually referring to the bitter herbs that the Jews would dip in the Passover charoset sauce, which was made from fruit. In any case, the passing of the food to a specific person makes the betrayal of Jesus all the more heinous. Hosts of a meal typically did that for the guest of honor, so the one whom Jesus singles out to honor is the same man who hands Him over to death. A greater betrayal can hardly be imagined (v. 26b).”

Judas became so determined to continue down his path to ultimate destruction that John writes, “Then after he had taken the morsel, Satan entered into him.” Judas had given himself completely over to Satan’s control and Satan gladly entered this willing vessel.

Jesus then said to Judas “What you are going to do, do quickly.” Jesus was undoubtedly in sovereign control of the events which transpired including Judas’ betrayal. The Apostle John adds that no one else understood why Jesus spoke to Judas in such a manner.

Dr. John Walvoord adds that, “Since no one grasped the significance of Jesus’ words, even the beloved disciple must have missed the intent of the sop until later. As Judas … went out, no one thought anything but good of him. They assumed that he, as the group’s treasurer (cf. 12:6), was going to buy food for the Passover feast or to give something to the poor. He had deceived his peers but not Jesus. And it was night in any other Gospel might simply be a time notice, but in John’s Gospel it probably also has symbolic significance. Judas was leaving the Light (8:12; 12:35, 46) and going out into the darkness of sin (3:19).”

People may deceive us, but not Jesus. We may deceive other people, but not Jesus. Let us resolve to live righteously today and honor the Lord who was dishonored on our behalf.

Soli deo Gloria!

 

“After saying these things, Jesus was troubled in his spirit, and testified, “Truly, truly, I say to you, one of you will betray me.” The disciples looked at one another, uncertain of whom he spoke. One of his disciples, whom Jesus loved, was reclining at table at Jesus’ side, so Simon Peter motioned to him to ask Jesus of whom he was speaking. So that disciple, leaning back against Jesus, said to him, “Lord, who is it?” (John 13:21-25)

Has someone ever betrayed you? A betrayer is a person you trusted and in whom you had placed your confidence who violated that trust and confidence. Synonyms include the words disloyalty, treachery, bad-faith, faithlessness, falseness, duplicity, deception and double-dealing.

While Jesus was in complete control of all the events leading up to and including His crucifixion, He was still troubled (ταράσσω; tarasso) and greatly distressed in His mind, emotions and will. This is the same word used of Jesus in John 11:33 and 12:27. It will also be used by Jesus in John 14:1 and 14:27.  As one commentator explains, “Being human, Jesus was troubled over Judas’ soon betrayal of His love and friendship. Being divine, Jesus knew in advance that it would happen. Jesus sensed the spiritual hardness and deadness which sin had produced in Judas.”

Jesus then spoke in a familiar way by invoking the phase “truly, truly.” As we have already noted in previous texts from John’s Gospel, the phrase emphasizes that what Jesus was about to say was an important reality which was not to go unnoticed. Jesus said, ““Truly, truly, I say to you, one of you will betray me.” This was not mere speculation of Jesus’ part. He providentially knew that Judas’ betrayal was a certainty. This was a serious statement by the Lord.

The disciples, with the obvious exception of Judas, were in shock. “The disciples looked at one another, uncertain of whom he spoke.” The word “uncertain” (ἀπορέω; aqporeo) means to be perplexed. In other words, the eleven did not know what to do or how to respond to Jesus’ statement.

Finally, Peter motioned to John. “One of his disciples, whom Jesus loved, was reclining at table at Jesus’ side, so Simon Peter motioned to him to ask Jesus of whom he was speaking.” Peter wanted to know who it was who would betray Jesus.

Dr. John Walvoord explains that “Simon Peter, the leader and perhaps the most emotional disciple, wanted to deal with the traitor. Luke 22:38, 49–50 mentioned that the disciples had two swords! The disciple whom Jesus loved was evidently John, the author of this Gospel. John and Judas were reclining next to Jesus, but Peter’s position at the table was not near enough to ask Jesus privately. So he motioned to John and asked him to ask Jesus whom He meant.”

John, in response to Peter’s request, complies. “So that disciple, leaning back against Jesus, said to him, “Lord, who is it?”

The IVP Background Commentary of the New Testament says, “Men would recline on couches at feasts (women would not dine in the same room with a gathering of men outside their family). Each person would recline slightly behind the person to his right; thus John could lean his head back and be even with Jesus’ chest. (They would lean on the left elbow with the right arm free and so could not cut up their food; it would come presliced at the banquet.) This beloved disciple (presumably John) has one of the most honored positions at the feast, along with the person on the left—perhaps Judas, as some commentators have suggested, given verse 26.”

When we meet again, we will see how Jesus identified His betrayer.

When someone hurts you, either physically or emotionally, it is hard to experience and often times harder to understand. There is a sense of violation. Thoughts come to one’s mind that raise questions about the sincerity of the betrayer ever having been a friend in the first place. There may also be emotional thoughts which prompt you to never again trust another individual. You vow never to allow yourself to be hurt again in the same way. What should you do?

Ephesians 4:31-32 says, “Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.”

Romans 12:9-21 says, “Let love be genuine. Abhor what is evil; hold fast to what is good. Love one another with brotherly affection. Outdo one another in showing honor. Do not be slothful in zeal, be fervent in spirit, serve the Lord. Rejoice in hope, be patient in tribulation, be constant in prayer. Contribute to the needs of the saints and seek to show hospitality. Bless those who persecute you; bless and do not curse them. Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight. Repay no one evil for evil, but give thought to do what is honorable in the sight of all. If possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.” To the contrary, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.” Do not be overcome by evil, but overcome evil with good.”

Ancient words, ever true.

Soli deo Gloria!

 

  

 

“I am not speaking of all of you; I know whom I have chosen. But the Scripture will be fulfilled, ‘He who ate my bread has lifted his heel against me.’ I am telling you this now, before it takes place, that when it does take place you may believe that I am he. Truly, truly, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me.” (John 13:18-20)

How many times have you heard the expression “God is in control?” You may have even read it here in one of my blogs. You may have either heard me teach it in a Bible study I led or a message I preached. No matter when or where you have either heard a pastor preach/teach these words or an individual write these words, the phrase concisely expresses the doctrine known as the Providence of God. What is meant by providence?

Providence is a compound word literally meaning “to see before.” Biblically, providence refers to not only God being the creator of the universe but also its sustainer. In Him we live and move and have our being (Acts 17:28; Hebrews 1:1-3). Providence also refers to a truth called divine concurrence. Divine concurrence means that God is working in and through His creation and His creatures to bring about what He has planned.

The New Bible Dictionary explains providence “as the unceasing activity of the Creator whereby, in overflowing bounty and goodwill (Psalm 145:9 cf. Matthew 5:45–48), he upholds his creatures in ordered existence (Acts 17:28; Col. 1:17; Heb. 1:3), guides and governs all events, circumstances and free acts of angels and men (cf. Psalm 107; Job. 1:12; 2:6; Genesis 45:5–8), and directs everything to its appointed goal, for his own glory (cf. Ephesians 1:9–12).”

Divine providence must be distinguished from the following philosophies: (a) pantheism, which absorbs the world into God; (b) deism, which separates God from the world; (c) dualism, which divides control of the world between God and another power; (d) indeterminism, which holds that the world is under no control at all; (e) determinism, which proposes a control of a kind that destroys man’s moral responsibility; (f) the doctrine of chance, which denies the controlling power to be rational; and (g) the doctrine of fate, which denies the controlling power to be benevolent.

Though we will not be able to exhaustively examine divine providence in this brief article, we do see it expressed in today’s text as well as throughout the rest of Scripture.

Within the context of John 13:18-20, Jesus was speaking to His disciples in the upper room on the evening before the events leading up to and including His crucifixion. He wants them to know, and this included Judas Iscariot, that He as God was in complete control of what would happen in the hours to come. He stated three aspects of divine providence which directly involved Him.

First, Jesus chose His disciples. “I am not speaking of all of you; I know whom I have chosen” However, among the twelve there was one who Jesus had not sovereignly and providentially chosen to be one of His followers. We know this individual to be Judas Iscariot (John 13:10-11; Mathew 26:14-16; Mark 14:10-11; Luke 22:3-6). The eleven received mercy while Judas received condemnation.

Second, Jesus chose Judas to fulfill a particular purpose. Even Judas and his subsequent actions were under the providential plan of Jesus Christ. “But the Scripture will be fulfilled, ‘He who ate my bread has lifted his heel against me.’ I am telling you this now, before it takes place, that when it does take place you may believe that I am he.” Jesus quoted from Psalm 41:9 in explaining to His disciples, including Judas, that nothing was then, and is now, outside of the Lord’s control.

Dr. R.C. Sproul explains that, “Jesus quotes Psalm 41:9 where David complains that one of his meal companions lifted up his heel against him. In the ancient Near East, to eat a meal with someone was a sign of friendship and trust, so it was especially terrible for someone who sat at your table to betray you. David was the greatest king of ancient Israel, so the psalm indicates that his betrayal was not incompatible with his position. The same is true of Jesus. He would be betrayed, but that would not make Him any less the King. Moreover, Psalm 41 also predicts the final triumph of David over his enemies. By quoting the psalm, Jesus indicated that despite His betrayal, He would have the ultimate victory over His betrayers.

Third, Jesus continues to sovereignly direct and work through the ministry of His disciples as God the Father chose to work through God the Son. “Truly, truly, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me.”

Dr. Sproul comments that, “To reject Jesus as Judas did was really to reject God, for to receive Jesus is really to receive God as Lord (John 12:44). Jesus said a similar relationship exists between how people receive us and how they receive God (13:20). When people receive Christians and the gospel they preach, they receive Christ, and in receiving Christ, they receive God. People might reject us in a manner similar to how Judas rejected Jesus, but ultimately they are rejecting God.”

Chapter Three of the Westminster Confession of Faith says, “God from all eternity, did, by the most wise and holy counsel of his own will, freely, and unchangeably ordain whatsoever comes to pass (Ephesians 1:11); yet so, as thereby neither is God the author of sin, (James (1:13); nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established. (Acts 2:23).”

I do not know why God ordains certain circumstances to occur in our lives. I do take comfort that while men may take council against me, God purposes it for my good and for His glory (Genesis 50:20; Romans 8:28).

I encourage you to rest in the truth that God is in complete control of everything which has happened, is happening, and will happen in your life. We may not always understand what happens to us, or why for that matter, but we do know that God is providentially working all things in our lives for His glory.

Soli deo Gloria!

“When he had washed their feet and put on his outer garments and resumed his place, he said to them, “Do you understand what I have done to you? You call me Teacher and Lord, and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet.  For I have given you an example, that you also should do just as I have done to you. Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him. If you know these things, blessed are you if you do them.” (John 13:12-17)

As today’s text indicates, Jesus washed all of His 12 Disciples feet: including Judas Iscariot. We know this to be true because Judas did not leave the upper room until John 13:30. After He was finished doing so and after resuming His place at the table, Jesus said to the disciples, ““Do you understand what I have done to you?

It is probably accurate to assume that Judas did not care one bit about understanding the significance of what Jesus had just done. Washing another person’s feet! Not on your life! Judas was thinking that his interest was strictly about himself and money (John 12:4-6). He had already agreed with the religious to betray Jesus for 30 pieces of silver (Mathew 26:14-16; Mark 14:10-11; Luke 22:3-6).

What about the other disciples? You have to wonder if they truly comprehended what Jesus had done. Therefore, Jesus took the moment to explain the significance of what He had just accomplished. Jesus said, “You call me Teacher and Lord, and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet.  For I have given you an example that you also should do just as I have done to you.”

Jesus invokes His own sovereign authority by calling Himself not only Teacher but also Lord. The word Teacher (διδάσκαλος; didaskalos) means an instructor or trainer. The word Lord (κύριος; kyrios) is the New Testament equivalent for the Hebrew word Yahweh meaning self-existent one. It was the most personal name for God.

Speaking the logical principle of cause and effect, Jesus said that if the disciples correctly recognized that Jesus was their Teacher and their God, then they should correctly demonstrate such an understanding by emulating Him by washing one another’ feet.

The word example (ὑπόδειγμα; hypodeigma) means a pattern or a model. Jesus displays a pattern or model of behavior the disciples should demonstrate toward one another: servanthood.

Dr. R. C. Sproul explains that, “The basic idea of today’s passage is that disciples of Christ must be willing to do what He was willing to do, including acts of service. As the Master, He is greater than us, His servants, and if a task such as foot washing was not beneath Him, neither should we consider any form of service beneath us. The example of foot washing commends to us a willingness to meet the needs of others, to put others before ourselves, and to not be puffed up with pride. It is a call to humility and to a readiness to serve one another.”

Jesus then said, “Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him. If you know these things, blessed are you if you do them.”

Once again invoking His own authority, Jesus told His disciples in the upper room, and tells His disciples today through John’s gospel, that as His disciples we are not greater than Him. Jesus calls and commands all who follow Him to do what He did in serving and ministering to those in need. We may not be able to meet every need but we can meet some. We may not be able to do what someone else does, but we can do something.

Jesus Christ is not only our Teacher but He is also Lord of heaven and earth. Let each of us today evidence our understanding of this by serving the Lord Jesus Christ as we minister and serve one another.

Soli deo Gloria!

 

Jesus said to him, “The one who has bathed does not need to wash, except for his feet, but is completely clean. And you are clean, but not every one of you.” For he knew who was to betray him; that was why he said, “Not all of you are clean.” (John 13:10-11).

It is important to not only understand what a particular biblical text says but also what it means. This entails understanding not only what verbs, nouns and other parts of speech are being used by the author but also to determine whether these words have any other characteristics of note. Such is the case with John 13:10-11.

Initially, Jesus was specifically speaking to Peter. We know this not only because of the immediately preceding context of John 13:1-9 but also by the singular form of the personal pronoun “him.” The text does not say “them” which would refer, at least initially, to the rest of the disciples in the upper room with Jesus.

Therefore, Jesus said to Peter, “The one who has bathed does not need to wash, except for his feet, but is completely clean.” Jesus was saying to Peter that if an individual is truly converted and sin occurs in their lives they do not need to be converted again but rather they are to confess their sins and receive sanctifying cleansing from God. In other words, they do not need to be completely bathed in the cleansing waters of salvation but rather just their feet need to be cleansed in the power of God’s ongoing forgiveness (I John 1:9).

Dr. John MacArthur explains it as follows. “The cleansing that Christ does at salvation never needs to be repeated—atonement is complete at that point. But all who have been cleansed by God’s gracious justification need constant washing in the experiential sense as they battle sin in the flesh. Believers are justified and granted imputed righteousness (Phil. 3:8–9), but still need sanctification and personal righteousness (Phil. 3:12–14).”

In keeping with this metaphor of cleansing referring to salvation and sanctification, Jesus then emphatically told not just Peter but the rest of the disciples in attendance “And you are clean.” We interpret the verse this way because the pronoun “you” which was in the singular form is now in the plural. Jesus was addressing all of the disciples, but not all of them possessed salvation.

Jesus then said “but not every one of you.” Once again, the pronoun “you” is in the plural form. Jesus made an exception in saying that everyone in the upper room were cleansed unto salvation. As the Apostle John is prone to do in his gospel, he adds a parenthetical comment. “For he knew who was to betray him; that was why he said, “Not all of you are clean.” In His omniscience, Jesus understood that one of His disciples was going to betray Him or hand Him over to His enemies. We know that this disciple was Judas Iscariot (John 6:70-71; 18:1-3).

John Calvin writes, “Peter might not set aside the washing of the feet as foolish; for as Christ washes from the head to the feet, those whom He receives as His disciples so in those whom He has cleansed the lower part remains to be daily cleansed. The term feet, therefore, metaphorically applied to all the passions and cares by which we are brought into contact with the world. Thus Christ always finds in us something to cleanse. What is here spoken of is not the forgiveness of sins but the renewal by which Christ, by gradual and uninterrupted succession, delivers His followers entirely from the sinful desires of the flesh.”

While post conversion sins cannot take away our salvation, they can harm our fellowship with Christ and also with other believers. We should also note that in spite of whatever fellowship we may have with other believers, it is most important that we first have a saving relationship with God through the person and work of Jesus Christ.

Soli deo Gloria!

He came to Simon Peter, who said to him, “Lord, do you wash my feet?” Jesus answered him, “What I am doing you do not understand now, but afterward you will understand.” Peter said to him, “You shall never wash my feet.” Jesus answered him, “If I do not wash you, you have no share with me.” Simon Peter said to him, “Lord, not my feet only but also my hands and my head!” (John 13:6-9)

In today’s text, we observe Simon Peter asking a question, making a declaration and then making a request. One thing we can say about Peter. He was pretty verbal. In other words, his words reflected his heart and you always knew what he was thinking.

First, Peter asks a question. “Lord, do you wash my feet?” We must remember that we are in the context of Jesus washing His disciple’s feet. It was the evening of the final Passover Meal Jesus would have with His disciples prior to His crucifixion. As the disciples relined on mats in order to eat the celebratory meal, Jesus began washing their feet.

As Pastor Burk Parsons explains, “When people traveled the dusty roads of ancient Palestine in sandals, their feet would get dirty, and a servant commonly washed the feet of guests before they joined the master of a house for a meal. But most Jews saw this task as demeaning, so it was given only to the most menial of servants.”

This is why Peter asked his question. He resisted Jesus washing his feet because Peter believed that such a task was beneath his dignity, and therefore beneath the dignity of Jesus. This scene must be understood in light of Luke 22:24 which says, “A dispute also arose among them, as to which of them was to be regarded as the greatest.” Notice the contrast between the disciples and Jesus. The disciples were arguing among themselves in the upper room as to which of them was the greatest. At this same time Jesus, the God of heaven and earth, was performing a task assigned to the lowliest of servants. What irony.

Jesus told Peter that ““What I am doing you do not understand now, but afterward you will understand.” Peter’s immediate declaration was emphatic. ““You shall never wash my feet.” Peter was indignant that Jesus would stoop so low as to do such a menial task. What Peter did not understand, but would come to understand, was that the foot washing symbolized the believer’s spiritual cleansing in Christ while at the same time illustrated the requirement of Jesus’ disciples to humbly serve one another.

Jesus’ response to Peter was equally emphatic: “If I do not wash you, you have no share with me.” Jesus was saying that to be one of His disciples, one must be willing to do what Jesus was willing to do. This includes acts of service.

Dr. Parsons states, “As the Master, He (Jesus) is greater than us, His servants, and if a task such as foot washing was not beneath Him, neither should we consider any form of service beneath us. The example of foot washing commends to us a willingness to meet the needs of others, to put others before ourselves, and to not be puffed up with pride. It is a call to humility and to a readiness to serve one another.”

When Peter understood this he said, ““Lord, not my feet only but also my hands and my head!” Peter was all in. You’ve got to love that about him. When he understood a biblical truth there was no holding him back from a full and complete commitment. Peter reasoned that if it was that important, as one of Jesus’ followers, to have the Master wash his feet then Peter was willing for Jesus to wash his whole body. This makes Peter’s subsequent denial of, and later restoration by, Jesus all the more significant.

As one of Jesus’ servants, are you willing to serve the Lord whenever and wherever He calls you? He may call you to serve Him by working at a grocery store, owning your own business and providing income for your employees, or ministering to the poor by volunteering time at a shelter or bargain clothing store. Be open and be willing.

Soli deo Gloria!

“During supper,… He (Jesus) laid aside his outer garments, and taking a towel, tied it around his waist. Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was wrapped around him.” (John 13:2a-5)

The practice of foot washing was a practical observance when a visitor entered another individual’s home in Israel 2,000 years ago. A good host would not only provide food and lodging, but also make sure a menial servant washed the guest’s feet. A comparable example today would be either offering a house and dinner guest a beverage or offering to take their coat and put it in a safe place until they leave.

Dr. R. C. Sproul explains that, “When people traveled the dusty roads of ancient Palestine in sandals, their feet would get dirty, and a servant commonly washed the feet of guests before they joined the master of a house for a meal. But most Jews saw this task as demeaning, so it was given only to the most menial of servants.”

It is imperative for us to understand the specific seating arrangement and posture of the disciples while Jesus washed their feet. They would not be seated at a table like we would be or as depicted in da Vinci’s The Last Supper. Rather, the disciples would all be reclining on thin mats around the table, each leaning on their left arm.

Dr. John MacArthur explains that, “Luke points out (22:24) that they were arguing about who was the greatest of them, so that none was willing to stoop to wash feet. When Jesus moved to wash their feet, they were shocked. His actions serve also as symbolic of spiritual cleansing (John 13:6–9) and a model of Christian humility (vv. 12–17). Through this action Jesus taught the lesson of selfless service that was supremely exemplified by his death on the cross.”

Consider the following verses as they pertain to serving one another.

Galatians 5:13 – “You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love.”

I Samuel 12:24 – “But be sure to fear the LORD and serve him faithfully with all your heart; consider what great things he has done for you.”

John 12:26 – “Whoever serves me must follow me; and where I am, my servant also will be. My Father will honor the one who serves me.”

Joshua 22:5 – “But be very careful to keep the commandment and the law that Moses the servant of the LORD gave you: to love the LORD your God, to walk in obedience to him, to keep his commands, to hold fast to him and to serve him with all your heart and with all your soul.”

Regardless of what covenant God’s people have been under, Old or New, God called His children to be obedient servants of Him and on behalf of one another. We may no longer wash people’s feet but we are to serve in any practical way we can to those in need.

May we do so today.

Soli deo Gloria!