Well, good morning. Before we begin, I do have an announcement to make. I have been informed that there is a silver Impala and a silver Mazda SUV parked in front of the exit on the grass field. And so nobody's going to be able to get out. And so if whoever owns those vehicles, a silver Impala and a silver Mazda SUV, if we could move those vehicles so that People are able to exit the grass field. The tow truck is in route. They think I'm joking. No, I am joking. The tow truck is not in route. But if you could move those vehicles, if those vehicles are yours, we would greatly appreciate that. Well, it is a joy to be with you this morning and to open God's Word. Take your Bibles and turn with me to the Gospel of John this morning. The Gospel of John. in the 13th chapter of that great gospel. As you're turning there this morning, I want to do my best to give you a little bit of context as really we jump into the middle of John's narrative in chapter 13. Despite the fact that in John's gospel we still sit roughly nine chapters away from the conclusion of the gospel, Jesus at this point in chapter 13, as we begin chapter 13 in verse one, Jesus has completely concluded his earthly ministry to the Jews. Jesus is not preaching to them anymore. His ministry has largely become privatized. In fact, John's gospel can often be separated into two major parts of the gospel. The first part is John chapters 1 through 12. This is the first main section of the gospel. This section is often referred to as the book of signs. And it earns this title because in these chapters, John records six major signs accomplished by Jesus that testify to who he is. And really, in John's gospel, there are seven overarching signs. Six are included in the first half. The seventh and greatest sign that testifies to who Jesus is is found in the very end of John's gospel with the resurrection of the Lord Jesus Christ. The entire purpose of John's gospel is to convince the reader that Jesus is the Christ, the Lamb of God, who takes away the sins of the world. This is why John writes. And because of this, John's entire focus in the beginning of his gospel is to supply the reader with evidence. John often approaches his gospel as a case builder, as a lawyer. He is seeking to convince you with evidence that Jesus is who he says he is, and one of the ways that he does that is the signs. The signs are significant. in proving this point. Again, John writes as if he is a lawyer seeking to convince. This purpose is stated very, very plainly at the end of the gospel in chapter 20, verses 30 and 31. John lays his purpose bare. He says, now Jesus did many other signs in the presence of the disciples, which are not written in this book, but these are written. Here is my purpose, so that you may believe that Jesus is the Christ, the Son of God, and that by believing, you may have life in his name. And we would say that John's purpose is both evangelistic and apologetic. He not only wants to prove that Jesus is who he says he is, but he also wants a specific outcome with proving that point, not just that you would have a head knowledge. but that the knowledge would lead to life. His purpose is both, again, apologetic and evangelistic. And this is the clearly stated purpose of the entire gospel at the end of chapter 20, but more specifically the first half of the gospel as John gives us the many signs. And then the second part of John's gospel then is comprised of chapters 13 to 21 again. So the gospel is cleanly broken into two halves, one to 12 and 13 to 21. The second section is often referred to as the book of glory, the book of glory. The latter half of the gospel It is entirely dedicated to chronicling Jesus's last moments with his disciples. And so astonishingly, John's gospel encapsulates the entirety of Jesus's ministry. However, verses, or excuse me, chapters 13 to 21 record one day of Jesus's life. And so in chapters one through 12, we have three years of ministry. In chapters 13 to 21, one day of ministry with his disciples. And then of course, we have the ascension of Christ after his resurrection. Again, There are no more public discourses spoken by Jesus, no more calls to repentance for the Jews, no more signs accomplished. In fact, at the end of chapter 12, Jesus withdraws away from the Jews and he intentionally hides himself as a demonstration of their total and complete rejection of who he is. They had missed their opportunity. And in rejecting their gentle king, God in his great mercy, he gives them over to the depraved desires of their heart. The end of John chapter 12 chronicles this for us. The Jews are hardened in their unbelief, and this is a merciful hardening from a sovereign God to keep these individuals from being more accountable for more truth that Jesus preaches to them. In John 12, 48, Jesus explains this clearly. He says, the one who rejects me does not receive my words, has a judge. The word that I have spoken will judge him on the last day. And so the truth that these individuals have heard will rise up on the judgment day and it will condemn those who have rejected Jesus Christ. And so God hardens the hearts of these Jews as a merciful act to keep them from being more accountable for additional truth. And the thoughtful reader of John's gospel is hardly surprised by this reality. John has foreshadowed this reality since the opening verses of his gospel. John chapter one and verse 11 tells us he came to his own and his own people did not receive him. And this is a surprise to us because just one verse prior to that, John tells us that the light was in the world and the world didn't recognize him. And we might almost expect that the world would not recognize the light. It's far more astonishing that he comes to his own people, and his own people, the direct recipients of God's divine revelation for thousands of years, reject their Messiah. John intends this to be a shocking reality. In John chapter 12, we find that the rejection of the Jews, again, it is prophesied by Isaiah, that prophecy was being fulfilled. Even in the Jews' rejection of Jesus Christ, they verify his identity by rejecting him. Again, Isaiah had prophesied that the Messiah would come, he would be despised and rejected by men, and so again, even in rejecting Jesus, the Jews acknowledge who he is. And so now, as we enter John 13, Jesus' ministry with these stubborn and hard-hearted people has concluded. And Jesus recognizes what is on the horizon, the triumphal entry has been concluded in chapter 12, and so now Jesus is with his disciples and he is focusing on preparing them for what was to come, for his suffering that was to come. And so with me, begin in verse one, we'll read our text. John chapter 13, verse one. John writes, now before the feast of the Passover when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end. During supper when the devil had already put it into the heart of Judas Iscariot, Simon's son, to betray him, Jesus, knowing that the Father had given all things into his hands and that he had come from God and was going back to God, rose from supper. He laid aside his outer garments and taking a towel, tied it around his waist. Then he poured water into a basin, began to wash the disciples' feet, wiped them with the towel that was wrapped around him. 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. And 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 about to betray him. That is why he said, not all of you are clean. But 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're right, for so I am. If then your Lord and teacher have washed your feet, you also ought to wash one another's feet. For I've 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. Let's begin our time together with a word of prayer. Dear Lord, we're thankful for your word. We're thankful for the clear testimony of Jesus Christ as he comes as a humble servant and even stoops to washing the feet of his own disciples in this passage. Lord, we pray that we would see this as a clear example for us as his followers. Lord, we thank you for all that Jesus has done. We recognize that this humility that we see in this passage is not even scratching the surface of the humility of the pre-incarnate Christ to take on human flesh and suffer and die for sinful humanity. Lord, we are thankful for that reality today. We ask for grace as we look to your word that you would give us eyes to see ears to hear, and hearts to discern the deeper truth at work in this text. In Jesus' name we pray, amen. Well, in John chapter 13, again, as Jesus is transitioning his ministry out of the public eye, largely, and focusing on preparing his disciples, we see in the beginning of chapter 13 one of the greatest acts of love and service demonstrated, really, in the entire New Testament. To understand what is going on in this passage means we need to understand culturally what is going on here, what is the significance of washing feet in this way. We'll see together from this passage that Jesus is setting an example for his followers that you and I must follow. This passage demonstrates for us the core of Christian love, the core of Christian love. Believers are called to be humble as their glorious savior, Jesus Christ, is humble. And so with that, we begin in verse one of chapter 13. John records, now before the feast of the Passover, When Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end. And John opens chapter 13 with a very characteristic note of the timing. John says, now before the feast of the Passover. And John frequently through his gospel, he pays great attention to the timing of certain events, specific events. Oftentimes he ties important events in the life and ministry of Jesus to significant feasts that were taking place in the Jewish calendar. And this is specifically for those who would read his gospel later, that we can clearly track the timeline. We know exactly what's going on and exactly when it is taking place. And so this is before the Feast of the Passover. Again, this is just one day before Jesus would be crucified. The Passover had not yet taken place. In John chapter two, again, John ties another significant event to the Passover. Jesus cleanses the temple. In John chapter 10, the Good Shepherd discourse is given just before the Feast of Dedication, and so John has a habit, a penchant for doing this for us to draw our attention to the timeline so we know where Jesus is. And this is significant because, again, John never wants his reader lost in the narrative. We are arriving now at the final hours of Jesus's life. And this context is vital for us to understand. Because as Jesus's earthly ministry draws to a close, we see him zeroing in, focusing in, and preparing those who are closest to him. His ministry transitions from the general populace to his most intimate followers. John highlights this transition by saying that Jesus knew his hour had come. Jesus' entire life has been dominated by doing the will of God, by adhering to God's divine timeline for his life and ministry. In the earliest pages of John's Gospel, we see Jesus tell his mother that his hour had not yet come. Jesus is consumed by this idea, by doing the will of God and only the will of God, and serving until his time was done. He mentions frequently in John chapter 9 and John chapter 12 of working while it is day. And the idea behind this is his time wasn't up. He still had more work to do. And so he would not stop working until God revealed to him that his hour had come. In John chapter seven, as Jesus' brothers are going up to the Feast of the Tabernacles, they are inviting Jesus to come with them. They want Jesus in the public eye. If Jesus was so great, he should want to be in the public eye. He should want to draw a crowd. And Jesus informs them, this is not why he came. This is not his purpose. His hour had not yet come. And so again, this is very, very significant. This motif through the gospel is incredibly significant for us to understand and grasp, and now Jesus arriving at chapter 13 and celebrating the Passover with his disciples, he knows that his hour had come. Jesus's entire life, it is leading up to this moment, and Jesus now recognizes his time has come, his ministry had fulfilled its purpose, and it was time for him to finish this mission and go back to heaven. And I absolutely love the way that John portrays Jesus throughout this gospel. You'll see even through this passage today, Jesus is never out of control, not for one second. His life, his ministry is dominated by what we might call a divine calm, even as Angry crowds form into mobs and try to kill Jesus and crush out his life. Multiple times we observe this, and Jesus' life and ministry is dominated by calm. He doesn't overreact, he's not caught off guard, he doesn't know how to respond, and so, no, Jesus is completely in control. Even in the face of horrific suffering and death, as was certainly looming for Jesus in chapter 13, he doesn't flinch or waver again. He is completely and divinely in control, even now. In John chapter 10, Jesus, he emphatically states this control. As he's speaking to the Jews, he says, no one takes my life from me. This isn't, you aren't exerting your will on me, this is my will. I lay my life down and I do it of my own accord. This charge I have received from who? My Father. Everything I do is connected to God the Father. I do His will for my life. If you think you're in control, you're fooling yourself. This is Jesus, he is again completely and totally in control. He's not forced to do anything he doesn't want to do. And so even the author of Hebrews tells us that Jesus is willingly submitting to the cross for the joy that is set before him. We'll see more about that joy in John chapter 13. The joy was truly to serve those whom he loved. To buy back redemption for them. And so shockingly, as Jesus looks toward the cross, he is not self-absorbed, he's not panicked, he is completely focused on loving and caring for those who were his own. And such that John even writes, having loved his own who were in the world, he loved them to the end. If there were ever a time for Jesus to be a little bit self-focused or perhaps a little bit self-centered, it would be now, wouldn't it? one day before the incredible suffering he would face. Jesus' mere moments away from being tortured and publicly executed in a brutal, brutal way, that that would frankly be the least of his worries. He was much more significantly going to bear the sins of the world and face the just wrath of a divine and sovereign God against sin. And yet remarkably, we find in these final moments, which were surely filled with incredible grief and suffering, Jesus does not lose focus for even a moment. Luke in his gospel tells us that Jesus is so overwhelmed by the suffering of what awaited him, he sweats drops of blood. This is an immense, intense, physical suffering because of what was ahead of him, and yet he doesn't lose focus. His heart is set on loving his disciples. His heart is set even then on loving you and me, his own. This was not just any kind of love. John tells us that he loved them to the end. This phrase to the end, it doesn't merely speak of a temporal love, that Jesus' moment of suffering was on the horizon and so he is loving them to the end, to the end of his life, as certainly that is to an extent John's meaning. But this is also speaking of the volume of Jesus' love. And Jesus, to a divine capacity, he was completely God and completely man, 100% divine, and he loves his disciples not merely to the end of his life, but to the fullest extent of his love. He loved them to the max capacity that he was divinely capable of loving them. I also love to consider, who's writing this? It's the evangelist John. You know that throughout John's gospel, if you've ever read John or you've maybe read it several times, John never one time refers to himself by name in the gospel. He instead elects to call himself the disciple whom Jesus loved. The one writing this gospel is the disciple who's so overwhelmed by the love of Jesus, he's so overcome by the reality of Jesus' love that even as he writes his gospel, his identity is lost in the reality that Jesus loved him. And so this disciple, overcome and overwhelmed by the love of Jesus, for him, a sinner, a fallen and weak man, who so many times, even in Jesus' ministry, fell short, he notes the love that Jesus had for his disciples. no matter how frail, no matter how imperfect they were. And so from the very beginning of this passage, again, we haven't even scratched the surface of this text, and we see the incredible, humble, sacrificial love of Jesus gloriously on display for those who are his own. And now John moves to set the scene for us in verses two and three. John continues, during supper, when the devil had already put it into the heart of Judas Iscariot, Simon's son, to betray him, Jesus, knowing that the Father had given all things into his hands, that he had come from God and was going back to God, he rose from supper. And as I read through this passage, and as I read through it multiple times throughout the week in preparation for this message, these two verses catch my attention. It's almost strange that John records this. It seems to be something of a break in the narrative. Jesus is about to wash his disciples' feet. We've begun in verse one to understand just the depth and the incredible nature of Jesus' love, and we're going to see that even more fully on display through the rest of the text. John seems to take a break and he talks about Judas and he talks about Jesus coming from God and going back to God. Again, these parenthetical notes, they almost seem not to fit the context, especially the note about Judas. Again, we're preparing to witness this incredible act of love and we stop and focus on Judas for a moment. But I think that this note is intended to make the act of service from Jesus all the more astonishing. Not only does the creator of the universe stoop to perform this loving act of lowly service, but he does this even for the man who was soon to betray him and turn him over to the authorities. you consider how easily humanity is put off by betrayal, how quickly friendships and relationships are ended by betrayal, and here Jesus, the Lord of the universe, having complete and divine knowledge of everything that was to take place, he recognizes who Judas is, and even that his heart was so bent against Jesus that Satan is able to coerce Judas into this type of behavior, and Jesus still loves him. And Jesus still serves him. Again, John tells us the devil had already put it into Judas' heart. This plan was in motion. That phrase does not absolve Judas of any guilt. It is not as if he was being controlled outside of his own free will to do and to act against Jesus. It's actually incredibly revealing that Judas' heart was this turned against Jesus that Satan was able to use him in this way. Jesus again, he humbly serves Judas anyways. Secondly, John pauses in verse three to highlight the sovereignty and majesty of Jesus even as he humbles himself and serves others. And consider this, John writes, Jesus knowing that the Father had given all things into his hands, that he had come from God and was going back to God. This is who Jesus is. And John doesn't want us as the readers to lose focus for a second, the glory and the majesty and the divinity that was frequently on display in the life of Jesus. He is certainly God. He was in total control. John reaffirms that for us, that he had given all things into his hands. He had come from God. He was going to ascend back to God after giving his life. All things are made through Jesus Christ. He is the eternal word who is in the beginning with God, existing eternally. John tells us in the prologue, without him was not anything made that was made. John does not want us to forget exactly who this one is and the glory that was due his name. And so before we even begin to look at the narrative of Jesus washing the disciples' feet, John almost takes a break in the beginning of the narrative and says, don't forget who this is. This is Jesus Christ, the eternal word. Without him was not anything made that was made. And so with that stage being set, John is ready to give us the details about what took place. John records in verse four that Jesus rose from supper, he laid aside his outer garments and taking a towel, he tied it around his waist, and 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. A few things culturally are very, very important for us to understand about this passage and what we see happening. First of all, meals in this ancient context were often eaten on the ground. There would have been a table very low to the ground, and those eating would lie or would recline by the table. We see that phraseology used several times even by the gospel authors. They reclined by the table. Later in John's gospel, we'll read that the disciple whom Jesus loved was reclining and resting his head on Jesus by the table. Individuals, they would eat meals at a very low set table. They would often use one arm to prop themselves up on a pillow or on a mat. And with the other arm, they would reach into the table to eat. And so with a number of people lying on the ground, and with the table and the food being close to the ground, it was common courtesy for a wash basin to be kept usually somewhere near the door of the house at the entry as guests would come in. It was just, again, common courtesy that the guests' feet would be washed as they entered the home. And according to Levitical laws, Jews are very, very clean people. They would bathe regularly. But in a culture where sandals were the preferred footwear and dirt roads were the primary means of travel, you can see how quickly feet would be dirtied by regular travel. And so usually an individual as they got up to go about their day, they would bathe and they would wash themselves. And then as they traveled from one place to another, their feet would become very dirty and they would need their feet to be washed when they entered a home. And you might even think of this as taking your shoes off when you enter someone's house if they ask you to do that. It's because we understand how dirty shoes are. And so if you have carpet and you don't want them tracking things in, again, this is a very similar idea. It is a common courtesy, just a normal social grace for foot washing to be provided to a guest who would enter the home, particularly before a meal would be shared. not to provide this amenity to your guests would really be viewed as a great dishonor, a great disrespect to that individual. In fact, in Luke 7, we find something of this taking place. The Pharisee Simon, he refuses to wash Jesus' feet before a meal. This is, as I said, interpreted as a great act of disrespect by Simon. Simon is too proud and too arrogant to wash the feet of Jesus, and it wasn't even Simon that needed to do it, as Simon could have had any one of his servants ready to wash the feet of Jesus, and yet he does not. And this is a slight against Jesus. And Jesus mentions this to him specifically, as there is an adulterous woman who is washing Jesus' feet, and Simon is put off by the act, and essentially says if Jesus knew anything about this woman, he wouldn't let her do that to him. But Jesus recognizes the great display of love that the woman was showing to him, and scolds Simon that he had not provided that amenity to Jesus. And so again, even though this was a common courtesy in the culture, it was an incredibly lowly, even a despised job that would be done. And just to give you an idea of how lowly this job was, there were actually certain slaves who were not allowed to wash feet because the job was perceived to be even beneath them. And so in the social caste, there could be slaves who were too good of slaves to even wash the feet of other Jews. And so this was, again, a job that is reserved for the lowest of the low. This was absolutely not something that you would even do for a peer, except for perhaps a show of great, great love and affection for that individual. And so certainly it would have been totally out of the question for someone of a lower rank to wash the feet of someone of a lower rank than them. And so with all that groundwork laid, John says that Jesus rose from supper and laid aside his outer garments and girded himself with a towel and donned the apparel of the lowliest slave. John recalls this scene in vivid detail, as if he were back in the moment, watching it unfold all over again. And this is something I absolutely love about John's gospel. Frequently through the gospel, we find John recounting an event with details that only an eyewitness would remember. Several hundred years ago, it was the position of liberal scholars that John's gospel had been written hundreds and hundreds of years after Jesus had died, and even after John had died, and so it was a forgery. And we know that's not the case for several dating reasons and dating different manuscripts, but I also think it's interesting as we read through the gospel of John, John records eyewitness details that only he would remember. that only he would have had access to. In John chapter 12, as Mary anoints the feet of Jesus with an expensive perfume, John recalls that the smell of the perfume filled the whole house. Again, this is a memory, a detail that only John would understand. As John recalls the scene, it must have been jarring to the disciples. Luke's gospel adds another interesting layer to this narrative. Just before this dinner takes place, in Luke 22, we can read of this account, the disciples, Luke tells us, are arguing about who was the greatest in the kingdom. They were arguing about who was the greatest of the disciples. And so now, as they enter the upper room and prepare to share this meal, you know full well not one of those men was going to humble himself and wash the other disciples' feet. This was an argument that the disciples had had on a number of occasions. After Peter, James, and John come down from the Mount of Transfiguration, we find them again having an argument about who was the greatest of the disciples. You know that those three were probably sharing details of the Mount of Transfiguration and inferring that they were the greatest because they had seen the Transfiguration. Again, this is something that dominated the minds and the hearts of these men. They desired to be the greatest. And so again, as they prepared to take part in this meal together, we know that they were taking part in this meal by themselves in a room that was rented out. And so there wouldn't have been servants readily available to wash feet. It would have been incumbent upon one of the men in the group to wash the other men's feet. And so the scene that unfolds is really very socially discourteous. Again, you have to understand the nature of foot washing in this culture. The disciples refuse to humble themselves, and so they begin their meal with unwashed feet. The attitude is clear. I'm not going to do that. That's not my job. And even the arrogance of these men, I think, is more fully on display. They don't even wash their own feet. It's not as if I'm not gonna wash your feet. Their attitude is clear. I'm not going to wash your feet. One of you will wash mine. This is the arrogance that's on display in this text. And if you're not going to, it won't get done. And we will sit here in a discourteous, disrespectful setting and we'll take part in this meal together with unwashed feet. Again, culturally, a disgrace. So Jesus rises from supper, the creator of the universe, the king of kings and lord of lords. He lays aside his outer garments and he prepares to serve his disciples. I have to imagine A supper with 12 grown men. The meal was well underway. There were probably conversations going on. Food is being passed. But as Jesus gets up from supper, the room must have fallen silent. John tells us that Jesus girds himself. He is wearing the apparel of a slave. He's humbled himself to this level. One by one, Jesus begins to wash the disciples' feet. How shameful. How embarrassing. We know it must have been embarrassing because this isn't a subtle act. It clearly is taking place. The supper is interrupted as Jesus stands up. Even the way that John records it in the narrative, it indicates that kind of whatever anyone was doing has stopped. And hey, where are you going? What are you doing? And Jesus begins to take off that outer garment and he begins to put on the apparel of a slave and he is washing the disciples' feet and there's just a sense of disbelief in the room. What is happening? How did we let this happen? Again, the disciples don't say a word. You can see they are frozen. There's no scramble. Hey, Jesus, don't do that. Let us do that. We're sorry. Nothing. that they are completely shocked and embarrassed. I think certainly different scenarios we can think back to in our own lives where someone did something for us, maybe it was just a genuine act of love, but it embarrassed us because of the level of service or even the level of humility from that individual shown to us as they served us. You have to imagine the disciples are feeling that times 1,000. And really as shocking as this entire scene is, and it is shocking, but it pales in comparison to the humility of Jesus. The pre-incarnate Christ laying aside his glory and taking on human flesh and willingly going to the cross to give his life as a substitutionary atonement for the sins of humanity. This is a level of humility and service that is completely unfathomable to us. And so before the cross and before that takes place, we have from Jesus something of a picture, an insufficient picture, but a demonstration nonetheless of what Jesus would do for you and me. You believe the disciples are embarrassed by this level of service, and yet how often do we consider the level of humility and service for Jesus to take on human flesh and serve us? Far too often, this is something that is lost on us. Our Lord demonstrates his remarkable humility in every element of his ministry, and so Jesus, he is making his way around, washing the disciples' feet. He comes to Peter, and washed or unwashed, Peter was never afraid to stick his foot in his mouth, and he pipes up in verse six. Peter says in verse six, as Jesus comes to him, and Peter says, Lord, do you wash my feet? As was characteristic of Peter, his statement, it is brash and emphatic. There's nothing held back. We know exactly what Peter is saying. He makes his point well, Lord, do you wash my feet? Peter wasn't asking to be next. He is drawing attention to the fact that this was ridiculous. what was happening, perhaps in Peter's mind, what was being allowed to happen by the other disciples who wouldn't speak, Peter is now going to speak up for the group, this is absurd, and it's not going to happen. Again, his language is very, very clear, even referring to him as Lord, before asking his question, just to demonstrate the absurdity of what was taking place. Again, certain slaves aren't allowed to perform this task for their masters, because it's too low for them. And they're watching their master perform this service for them, his disciples. It's an astonishing display. These men had traveled with Jesus for years. They had seen the signs. Again, three of these disciples had the great privilege of seeing the Lord Jesus transfigured on the Mount of Transfiguration. This is an astonishing and glorious display that demonstrates Jesus' true messianic role. He comes as both suffering servant and conquering king. He is the Lion of Judah who will return again someday to establish a physical kingdom and shatter the unbelieving nations with a rod of iron. This is Jesus Christ, and these disciples are having their feet washed by this one. And so again, these men, they know Jesus well. He is on his hands and knees washing their feet. Again, just how embarrassing this would have been for the disciples. They are sitting here in a stunned silence, and as Jesus comes to Peter, he can't take it anymore. And so he says what certainly all the disciples were thinking, but his response misses the spiritual significance of what Jesus was doing. And so Jesus answered him, what I am doing, you do not understand now, but afterward, you will understand. And so you can't understand this yet, Peter. You don't know what is taking place. I'm doing something far more significant than just washing your feet. Jesus' washing of the disciples' feet, again, it foreshadowed the much greater act of selfless service that he would perform in just a few hours as he went to the cross. The disciples did not yet understand that Jesus needed to go to the cross, and because they don't understand that that is the reality of who Jesus is, he's coming to die first, not to set up a kingdom first. They have this reversed. They believe Jesus comes, Messiah comes to set up a physical earthly kingdom. He will overthrow Rome. Certainly as they see Jesus perform the signs, they are excited by this. Jesus raises Lazarus to life in John chapter 11. A man four days dead. Certainly, if he could do that, he could overthrow Rome. This is what we're looking for, a physical deliverer, and they don't understand their need for spiritual deliverance. You don't understand, Peter, but you will. Again, just one week before this foot washing takes place in the beginning of John chapter 12, the disciples miss another foreshadowing of the cross. Just turn over to John chapter 12, and let's examine this just quickly. The resurrection of Lazarus has just been accomplished. John begins chapter 12 and says six days before the Passover, Jesus is in Bethany, where Lazarus was, whom Jesus had raised from the dead, and they gave a dinner for him there. Gospel writers fill in the details of this dinner. The dinner was taking place at Simon the leper's house. He is yet another individual, terminally ill, healed by Jesus. Such an astonishing group of people at this dinner. Simon the leper, Lazarus who is raised from the dead, Mary and Martha whose brother has been raised from the dead. This is a group of people whose lives have been radically transformed by Jesus Christ. They're giving a dinner for him there. Mary took a pound of expensive ointment made from pure nard and anointed the feet of Jesus and wiped his feet with her hair. Again, this is an astonishing display of love and worship for Jesus. He is absolutely deserving of this worship. This ointment was so expensive it would have been equivalent to a year's salary in this day and age. a shocking display of love. This isn't a mere bottle of perfume as we would think of it. This was something that was so expensive and so lavish, it was often purchased and kept as an investment. And so it would be kept almost as part of the family's financial portfolio. It was that expensive. And Mary breaks open this bottle and pours it out on Jesus' feet, and we notice the response from Judas, but all the disciples. Judas says, why was this ointment not sold for 300 denarii and given to the poor? He said this not because he cared about the poor, but because he was a thief, having charge of the money bag, he used to help himself to what was put into it. Again, it's Judas, interestingly, who initially speaks, and he decries this sacrificial act of Mary. In his estimation, this money would have been better spent on the poor. The other gospel writers, John simply records that Judas says this, and certainly it would seem that Judas takes the lead. The other gospel writers tell us the disciples follow his example. They all say, yeah, why wasn't this money given to the poor? What are we doing? What are you doing? You know how expensive that was. You've just wasted this. This woman was worshiping Jesus. The disciples are a week away from Jesus being crucified, rising from the dead, ascending back into heaven. They've been with Jesus for three years and this is their reaction to a woman selflessly, sacrificially worshiping Jesus. What are you doing? You should have given that to the poor people. Their reaction is completely shocking and tone deaf. And Jesus responds how? Leave her alone so that she may keep it for the day of my burial. For the poor you always have with you, but you do not always have me. What does this mean the disciples don't know? It doesn't appear that they bother to ask. We know that Jesus is looking ahead to the cross. Again, his hour had come, his ministry is drawing to a close, and just one week later, the disciples are missing another foreshadowing of the cross. And yet, in spite of their failure, Jesus serves them. Oh, that we would serve people the way Jesus does. And so, Peter responds, again, in verse eight, Jesus says you'll understand this later, you don't understand now. Peter said to him, you shall never wash my feet. Peter's response here, again, it completely ignores the words of Jesus in verse seven. For Peter, there's no plausible explanation that justifies the disgrace, the travesty that is taking place here. And so his response, it is again brash and emphatic. He says, you shall never wash my feet. I'll understand in the future. Doesn't matter. This isn't happening. One commentator highlights the irony in Peter's statement. Peter is humble enough to see the incongruity of Christ's action, yet proud enough to dictate to his master. And Jesus' response to Peter, again, gentle but forceful, communicates the point. If I do not wash you, you have no share with me. reinforces the symbolic significance of the foot washing. Jesus isn't merely serving the disciples. He is demonstrating again, sacrificially and humbly, what would be more fully, more gloriously demonstrated in just 24 hours. If Peter was not washed by Christ's sacrifice, he could have no part with him. The same is true for individuals today. If you are not washed by the blood of Jesus Christ, shed on the cross, you have no part with Jesus. There is no substitute for that washing. Simon Peter said to him, Lord, not my feet only, but also my hands and my head. And now this response, again, characteristic of Peter. The pendulum has swung from one side to the other. It is possible, in Peter's language, that he was intentionally overstating to communicate that he did, in fact, want to be washed. And so there's an element of Peter's statement in the original where he's trying to backtrack a little bit and communicate, know that I definitely do want to be washed, Jesus, And so we'll give Peter the benefit of the doubt. We'll assume his statement here, it's a recantation of his previous refusal to be washed. And Peter's often criticized for his dramatic overstatements, and certainly many times they are. But his desire to have a part with the Lord is admirable. And in a sense, we can't fault him for that. We should all desire to be true, genuine, sincere followers of Jesus that have a real, insatiable desire to fellowship with our Lord. This is Peter. And so his attitude towards Jesus washing his feet, it comes from a good place, and his response then demonstrates just how badly he wants to have a part with the Lord. And so Peter says this to him and Jesus responds, you have no share with me. Peter says again, okay, then wash my hands and my head also. He's communicating, he wants to be in complete and total fellowship with Jesus. Jesus responds to him then in verses 10 through 11. 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, and that was why he said, not all of you are clean. And so Jesus, he discourages Peter from, excessive washing, and he says that he is clean. And in a sense, this is a remarkably encouraging statement from the Lord. He says that Peter is clean, in a sense, the spiritual undertones of this is, Peter, you are saved, you do have fellowship with me. for Peter's head and hands to be washed would be unnecessary because again, spiritually speaking, Peter had already bathed. And so even culturally, Jesus is drawing on this understanding of washing in the culture. If you'd already washed, you didn't need to take a bath again. This would be akin to going to someone's house and before the meal, instead of merely having your feet washed, you would ask to take a whole bath. And this just isn't necessary. And it wasn't necessary for Peter either. Spiritually, he was washed. Again, he was saved, he was fully cleansed of his sins. This was the case for most of the disciples as well, Jesus said, but this cleansing, while they were clean and the cleansing of salvation would never need to be repeated, they would need continual washing. And again, as we draw on that imagery of ancient foot washing, the need for a total bath is not necessary. But to be cleansed as you would enter someone's home and to have feet washed was a normal social grace. And the same is true for believers today. For those who have placed their faith in Christ and have been washed, have been cleansed by the blood of the Lamb, that cleansing does not ever need to be repeated. And this is the perseverance of the saints. This is the continuation of our salvation. Your salvation is secure in Christ. And in that, you should worship him. However, we do need to be continually renewed, continually sanctified by the power of God's word. Ephesians 5, 26 talks about the church being sanctified by the washing of water with the word. So while our salvation is secure, we are still commanded to strive after holy living. Jesus assures his disciples, by and large, they had received that once for all cleansing, most of them were clean, but not one of them. Of course, Jesus was speaking of the betrayer Judas, he had not been cleansed. Again, what a tragic reality. that Judas was not cleansed. It truly goes to demonstrate a recurring theme through John's gospel, that proximity to Jesus is not enough. It is not sufficient to merit salvation. Again, proximity to Jesus does not save. Judas knew so much. Judas had heard all of the messages. He had seen all of the signs. Doubtless, Judas had a number of conversations with Jesus that are not recorded for us in the scriptures. He had traveled with this one for three years. And Jesus even washes Judas' feet in this passage. And yet, notice this, none of these things are sufficient to save Judas. Only one thing can bring about true spiritual life, true cleansing from sin, faith in the finished work of Christ on the cross. If your faith is in any other source today, you have not been cleansed. And so in verse 12, having finished this menial task, Jesus puts on his outer garments, he resumes his place at the table, and he asks his disciples if they understood the significance of his service to them. He says in verses 13 and 14, 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. The first thing I want you to focus on in this text is the reality that Jesus has just claimed to be both teacher and Lord. While an argument could be made that linguistically this was not an explicit claim to deity, Jesus is describing far more honor to himself than any self-respecting rabbi ever would have given to themselves. Jesus is claiming to be God. It is unequivocal, and we see it throughout the Gospel of John. This is a significant claim to deity. You are right, because I am Lord. Jesus makes this point painfully clear. He is deserving of the honor that the disciples give. The disciples are right to give it. Holding the honorific position and titles that he held, if he could assume the lowest position, if he could perform the most menial of tasks, so too could his followers. They must. they must serve like Jesus does. Notice this in verse 15. This is exactly the application that Jesus makes. He says, for I have given you an example that also you should do just as I have done to you. This is the foundation of Christian love, a humble willingness to stoop to the lowest level, serve the lowliest of people in the lowliest of ways. This is the example that is left for us by Christ. One author writes this, we would gladly wash the feet of our divine Lord, but he disconcertingly insists on washing ours and bids us to wash our neighbor's feet. As true followers of Christ, we must serve as he served. We must love as he loved, sacrificially and humbly. This is true greatness in God's economy. You wanna be great in the kingdom of heaven, Luke 14 says, take the lowest place. Who's the greatest man born among women? According to Jesus, John the Baptist, who said, think less and less of me. All I want you to see is my savior, Jesus Christ. This is true greatness in God's kingdom. And so Jesus concludes this section with one final admonishment. Notice verses 16 and 17. He says, truly, truly, I say to you, this is a double affirmation. What I'm telling you is the truth. 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. And this verse serves as one neat summary of the entire section that we've looked at this morning. As followers of Jesus, we cannot refuse to do what our master has already done. And so Jesus concludes, if you know these things, blessed are you if you do them. For these disciples, certainly this would translate to physical foot washing. This is not something that we replicate today, but the example stands firm. You must serve others humbly, sacrificially, without regard to yourself or how it makes you look. Jesus says, A servant is not greater than his master. Again, the implication is clear. Jesus has done this, and so those who follow Jesus have no excuse to not follow in his example. This is the Lord of life washing his disciples' feet. There is nothing that he could ask you or me to do that we should not gladly submit to. And Jesus, again, he concludes by saying, blessed are you if you do these things. It's really easy, I think, to come to church and amen and talk about the humble sacrifice of Christ on our behalf. But Jesus makes something clear. None of that counts for anything if this truth doesn't transform your life. Don't come here and amen and go out there and not live it. This is what Jesus is saying. If you know it, you're blessed if you do it. You don't get any credit for knowing. You don't get any credit for being close to Jesus. You don't get any credit for going to church. You don't get credit for knowing the right answers. Judas didn't get credit for any of these things. Truth is manifested in good works. If you know the truth and you believe the truth, it transforms your life and that shows up in how you live. Dear God, we need your grace to be a people of good works today. You have called us out of our sin into your marvelous light so that we might transform others around us by the transformation that you are affecting in our lives. Lord, we know that true faith is manifested in good works, as James tells us. And so we ask for your grace as we look at this passage that we would be humble servants of the Lord Jesus Christ today, that we would do what he has called us to do, that we would go where he's called us to go, that we would serve how he has called us to serve. It's in his incredible name that we pray these things. Amen.