Day 6 - Friday - Commentary on the New Testament Use of the Old Testament - Logos

John 13:1-30 

The Cleansing of the New Messianic Community: The Footwashing and Judas’s Departure (Jn. 13:1–30)

The Johannine Farewell Discourse’s preamble, Jn. 13:1–30 revolves around the motif of cleansing. Jesus’ inner circle is cleansed both physically (the foot-washing in Jn. 13:1–17) and figuratively (the departure of the betrayer in Jn. 13:18–30) (see Westcott 1908: 2:159). Structurally, the cleansing motif in chapter 13 may correspond to that in chapter 2, both at the Cana wedding and at the clearing of the temple. Chapter 2 Jesus’ attempt to cleanse corrupt Jewish custom and worship must be pronounced a failure in human terms (although both events serve as Johannine “signs” with messianic significance); chapter 13 witnesses his successful cleansing of the new messianic community. This cleansing, in turn, is necessary for the Farewell Discourse proper (Jn. 13:31–16:33) to proceed.

The practice of foot-washing has a long OT tradition (Hultgren 1982: 541–42; Keener 2003: 903–4). Customarily, foot-washing was performed by slaves. In the present instance, however, Jesus, the Teacher, stoops to perform this role, not to institute a permanent rite, but rather to teach his followers the importance of humble, loving service (Jn. 13:12–17; cf. Gal. 5:13; Gal. 6:2; Phil. 2:6–8; see Morris 1995: 544). The foot-washing occurs at the outset of the Passover celebration (Jn. 13:1; for the connection of Jesus’ death with the Passover, see also Jn. 11:55; Jn. 12:1; Jn. 18:28, Jn. 39; Jn.19:14). According to the Synoptics (Mark 14:12; Luke 22:15), Jesus and his disciples celebrated the Passover during the early hours of 15 Nisan (Thursday evening, with days beginning at sundown), preparations having been made earlier that day, 14 Nisan, the day on which the Passover lambs were slaughtered at the temple. The Johannine account coheres with this timeline (Köstenberger 2004: 400n1; 401–2; see also Carson 1984: 530–32; Blomberg 1987: 175–80).

The two major chronological markers running through John’s Gospel, one referring to Jewish festivals (Jn. 2:13, Jn. 23; Jn. 4:45; Jn. 5:1; Jn. 6:4; Jn. 7:2; Jn. 10:22; Jn. 11:55; Jn. 12:1), and one to Jesus’ time (Jn. 2:4; Jn. 7:30; Jn. 8:20; Jn. 12:23, Jn. 27; Jn. 16:32; Jn. 17:1), now converge: “the time had come” (Jn. 13:1). “His own” (Jn. 13:1) are now the Twelve, the representatives of the new messianic community, no longer the old covenant community, which had rejected Jesus as the Messiah (cf. Jn. 1:11; see also Jn. 10:3–4, Jn. 12; cf. Jn. 15:19). The reference to Jesus showing his disciples one final proof of his love in Jn. 13:1 may allude to Moses completing the inscription of the law (and his song) in Deut. 31:24, Deut. 30.

The image of Jesus’ removing his outer clothing, wrapping a towel around his waist, and proceeding to wash his disciples’ feet is stunning indeed. Jesus, the Teacher, here adopts the stance of a menial, even non-Jewish (Mek. Exod. 21:2) slave, a position looked down upon by Jews and Gentiles alike. Although other rabbis also stressed the virtue of humility, they did so within certain limitations (e.g., y. Sanh. 11:3 [cited in Keener 2003: 297]). Jesus, however, knew no such boundaries. The OT recounts several instances of foot-washing as part of ancient hospitality (see Gen. 18:4; Gen. 19:2; Gen. 24:32; Gen. 43:24; Judg. 19:21; 1 Sam. 25:41; cf. T. Abr. 3:7–9; Jos. Asen. 7:1; also the Greco-Roman references cited in Thomas 1991: 35–40). Customarily, water was poured over the feet from one vessel and caught in another. Jesus’ teaching style here follows the rabbinic pattern of “mystifying gesture-question-interpretation” (Köstenberger 1998a: 117), which served as a didactic tool designed to elicit questions and facilitate learning.

OT Old Testament

Mek. Exod. Mekilta Exodus

y. Jerusalem Talmud

Sanh. Sanhedrin

OT Old Testament

Jos. Asen. Joseph and Aseneth

 Köstenberger, Andreas J. “John.” Commentary on the New Testament Use of the Old Testament. Grand Rapids, MI;  Nottingham, UK: Baker Academic;  Apollos, 2007. 484–485. Print.