During his final hours before the crucifixion Jesus set out to wash the disciples’ feet as was the custom in that hot and dusty time and place, although it was never expected that the leader would wash his own disciples’ feet. (John 13) It was very unusual, if not unheard of, for a leader to wash his follower’s feet. Thus Jesus’ disciples were uncomfortable having this done for them by their leader. Indeed, Peter, who often spoke his mind, even if doing so was unexpected and out of place, objected: “I will never let you wash my feet.”
At that point Jesus replied: “You do not understand now what I am doing, but one day you will.” After Peter repeated his vow to never let Jesus wash his feet Jesus said: “If I do not wash you, you are not in fellowship with me.” In typical fashion the overly dramatic Peter exclaimed: “Then Lord, not my feet only but wash my hands and head as well.” (13:9) After washing the disciples feet Jesus sat down with his disciples and asked them if they understood what was happening here. This, in my view, is the crux of the story.
Jesus went on to say: “If I your Lord and Master have washed your feet, you also ought to wash one another’s feet. In very truth I tell you, a servant is not greater than his master, nor a messenger than the one who sent him. If you know this, happy are you if you act upon it.” (13:16) A bit later on Jesus gave the disciples a commandment: “Love one another as I have loved you…If there is love among you then all will know that you are my disciples.” (13:35)
My main reason for focusing on this episode is that it highlights a crucial aspect of Jesus’ understanding of his own role and that of his followers. The symbol of their concept of “servanthood” was central to his own understanding of his personhood and his calling. This notion of servanthood was and is symbolized by the act of washing another person’s feet. While in college I sometimes worshipped with a small group of very conservative Christians (Plymouth Brethren by name) who still regularly practiced the “sacrament” of washing each other’s feet as a sign of their mutual, humble commitment to one another and to Christ.
The reason Jesus stressed this aspect of Christian discipleship is that it is the crucial mark of Jesus’ own life and death. Not only did he serve others during his ministry among the people of Galilee and the Jerusalem area, but he even went out of his way to comfort the others who were dying with him on their crosses. The act of serving others was central to Jesus’ own understanding and thus should also be central to the lives of those who claim to be following him. Christians must seek and find ways to meet the needs of others, even if not especially in their times of extreme difficulty and suffering.
In the very next chapter of John’s Gospel (15) Jesus develops the metaphor of the dynamic relationship between a vine and its branches as a symbol of how Christians should be bearing fruit in the lives of others. He challenges his disciples to “Dwell in his love” as a means of being able to share God’s love with others. I apologize for the “preachy” character of this blog, but it has always seemed t me that this is where the key notion of Christianity lies, in the service of others as a means of sharing God’s love.
The other side of Jesus’ understanding of his mission is revealed in the manner with which responded to those who were persecuting and eventually killing him at the close of the story. He refused to answer Pilate’s questions and did not try to defend himself against the charges of the Jewish leaders. Indeed, he struck a posture of patience and forgiveness as they put him through this deadly and misguided ordeal. The spirit of his final words are captured in these words: “Father, forgive them for they know not what they are doing.”

Another of my favorite stories from the Gospel of John has a peculiarity to it, namely that it only exists in some of the Johannian manuscripts, and then in different places. For this reason some modern scholars have thought it best to included it at the end of the Gospel rather than in any of the places it appears in various different manuscripts of John, which is generally Chapter Eight. The reason for this textual discrepancy seems to be that this story, that of the woman taken in adultery, is of puzzling textual authenticity, not because of its being of any questionable content.
The Pharisees brought to Jesus a woman they claimed had been caught committing an act of adultery. Right off we ought to be suspicious of this claim because it is unclear just how they and/or their cohorts caught this woman doing such a thing unless they themselves had set the whole thing up. In short, it looks from the outset like an “inside job.” The Pharisees once again try to trap Jesus by implicating him in contradicting the Law of Moses, which taught that such a woman should be stoned to death.
Here we encounter one of the most curious statements in the New Testament, namely: ”Jesus bent down and wrote with his finger on the ground.” We have absolutely nothing by means of which to know what it was that he wrote. When they continued to press him for an answer to their question, Jesus bent down and wrote yet again. Then he said: “The one of you who is without sin should cast the first stone.”
The text then states that one by one the Pharisees went away, the eldest first. Perhaps this statement is meant to imply that the elders amongst the Pharisees were more perceptive or honest, or both, than the younger ones. Jesus and the accused woman were left standing there alone. Jesus is said to have asked: “Where are they? Has no one condemned you?” The woman answered: “No one, Sir.” And then Jesus said: “Nor do I condemn you. You may go. Do not sin again.”
It is not that Jesus refused to condemn the woman for her adultery because it should be apparent from the mock make up of the “trial” that the woman was not guilty. In the first place. Thus the irony of Jesus’ final statement: “Go and do not sin again.” These final words must have been uttered with a smile. The whole scene was nothing but a case of false accusation and Jesus knew it from the start. I find this one of the most revealing passages in the New Testament with respect to the revelation of Jesus’ character and religious sensibilities. I can see why both the Church tradition and textual scholars sought to keep this story out of the text even though it was and is unclear exactly where it belongs in the text of John.
Jesus is here presented as one who is far more interested in the wellbeing of the person of the woman than in the proper interpretation of the Mosaic law. To me this goes directly to the very heart of the Christian gospel. People and integrity before rules and regulations. This is the same Jesus who uttered from the cross: “Father forgive them because they do not understand what they are doing.” In addition, I have always loved this story for its very humanness and insight into Jesus’ innate character. I have no clue as to what it was that Jesus wrote on the ground. He probably was just buying time, perhaps hoping that the Pharisees would wise up.