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John Christopher Thomas. SUMMARY. This dissertation examines John 13: 1-20 , the pericope which describes Jesus washing the feet of his disciples.
FOOTWASHING IN JOHN 13 AND THE JOHANNINE COMMUNITY

by John ChristopherThomas May 1990

Submittedto the DepartmentofBiblical Studies Sheffield University the of of for theDoctor of PhilosophyDegree

for Barbara,Paige,and Lori

FOOTWASHING IN JOHN 13 AND THE JOHANNINE COMMUNITY John Christopher Thomas SUMMARY

This dissertationexaminesJohn 13:1-20,the pericopewhich describesJesuswashingthe feet of his disciples.For a variety of reasons, there is no scholarlyconsensusconcerningthe meaningof this passage.In addition,very little reflection hasbeen devotedto the place religious footwashingmay haveheld in the Johanninecommunity. This dissertation fundamental issuesraisedby the passageand investigates the reexamines the likelihood that footwashingwasa communityrite. Chapter one givesan overviewof the prominent interpretationsof John 13:1-20 in the history of interpretation. This chapter also presents an elaboration of the dissertation's purpose, together with a preview of and justification for the methodology employed, which includes text-critical, background-historical, literary-exegetical, and historical-reconstructive components. In view of the decisive bearing on interpretation, the textual problem found in John 13:10 receives considerable attention in chapter

two. Here a decisionis madein favor of the inclusionof the longer reading,becauseof superior externalevidenceand internal probability. In chapter three a surveyof the practice of footwashingin Jewish and Graeco-Romanantiquity uncoversfirst-centuryattitudesto footwashing,which in turn leadsto a more informed interpretation of footwashing'ssignificancein John 13. The surveyrevealsthat footwashing functioned asan act of hospitality,an expressionof love,a sign of servitude,and a signof preparationgenerally. Chapter four is devotedto a literary and exegeticalanalysisof the text of John 13:1-20. This investigation indicates the pericope's literary context within the Fourth Gospel, as the first episode in both the "Book of Glory" (John 13-21) and the farewell materials (John 13-17). The role of the disciples in the preceding narrative (John 1-12) is also explored. An exegetical study follows, which seeksto interpret the text of John 13:1-20 as it now stands in the Fourth Gospel. The analysis finds that the footwashing of John 13 is best understood as a sign for the forgiveness of the disciples' post-conversion sin. The analysis concludeswith reflection on the implications of its findings for the scholarly discussionabout the literary unity of the footwashing pericope. The evidence which makes likely that the Johannine community

engagedin footwashingasa religiousrite is exploredin chapterfive. This examinationutilizesinformation from the implied readersin the Fourth Gospel,from actualreadersof the Fourth Gospelin the early church,and from the practiceof footwashingin early Christianity. An examinationof

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similar categoriesof evidencesuggeststhat footwashingsignified the forgivenessof post-conversionsin for the Johanninecommunity. The final section of the dissertation is devoted to a set of

conclusionsand suggestionsfor future research.

iff

PREFACE

The idea for this dissertation was conceived in Th. M. studies at Princeton Theological Seminary under the supervision of Bruce M. Metzger. It developed in a variety of graduate seminars at the University of Virginia and came to completion as a doctoral dissertation at the University of Sheffield. In a research project of this nature, one becomes indebted to a number of individuals for a variety of contributions. In my case,such indebtedness is all too real and I am quite happy for the opportunity to acknowledge publicly some of those debts. The following institutions kindly opened their libraries to me in various parts of the world: Brown University, Cambridge University, Emory University, Oxford University, Princeton Theological Seminary, Tyndale House, University of Sheffield, University of Tennessee, University of Tilbingen, University of Virginia, and Vanderbilt University. Special mention should be made of Barbara McCullough, Reference Librarian at the William Squires Library in Cleveland, Tennessee,who with great patience and precision secured many obscure items for me through inter-library loan.

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Thanks are due to Dr. Robin Killman White for her encouragementand specialcontributions. Appreciation is also expressed to a successionof secretarieswho have typedvariousparts of this research.They include:Donna Smith, RebeccaSimms,and JewelFrazier. Specialthanksare due to David Crick for assistingin the production of the final copy of this work. Without financialsupport from a number of sources,this research The late have been grandfather, possible. generosity of my would not John D. Thomas,continuesto be felt long after his death. A sabbatical leavegrantedby the Churchof God Schoolof Theology,aswell asother constantsupports,havemadethe completion of this dissertationpossible. The extremegenerosityof my good friends,William and PeggyBridges, easedmanyfinancial burdens. This dissertationwould not havebeenbrought to completion I-Es Lincoln. T. Dr. Andrew by the superbsupervisionoffered without warm hospitality,generousspirit, critical eye,inexhaustibleenergy,and perpetualwillingnessto argueout manypoints about footwashingserved have but John 13, taughtme to thought stimulate my own about only not is inquiries. It interplay historical between literary the about and much difficult to imaginea better supervisorthan Andrew, and I here acknowledgemy heartfelt gratitude. Membersof the WoodwardAvenue Churchof God in Athens, Tennesseeand my colleaguesand studentsat the Churchof God School of Theologyhaveoffered a great deal of moral and spiritual support to me

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during the compositionof this dissertation.My parents,Wayneand Betty Fritts, havenot only contributed generouslyto this and many other educationalpursuits,but haveprovideda wide-rangeof assistanceto me and my family. Their contribution hasbeenmuch more than even they realize and I appreciatetheir investmentof time, energies,and finances. Finally, the greatestdebt of gratitude is owed to my wife, Barbara, and my daughters, Paige and Lori, who have made enormous sacrifices so that this doctoral program could be brought to completion. The love, committment, and devotion of my wife has sustained me through two nine-month separations owing to my doctoral studies. Her belief in me has been a constant source of encouragement. Such support is all the more extraordinary in that she has continued her own graduate training, begun a successfulteaching career, and provided an excellent home for our family in the midst of the demandswhich my own research made I love here these token and offer a small of my necessary. words as gratitude to this remarkable woman. It is my sincere desire that my daughters, who have lived with this dissertation all of their lives and have it, day from daddy because one numerous separations of will endured I the this to their significance project. understand of own contributions fear that their hardships and sacrifices have been most severely felt and I offer my apologies for the disruption of their lives that has resulted. It is only fitting that this dissertation be dedicated to those who have sacrificed the most for its completion, Barbara, Paige, and Lori.

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My hope is that this dissertationmight contribute in a small way to been has better that misunderstood so often understandingof a passage a and that it might make necessarya reconsideration of the place of footwashing in the Fourth Gospel and the Johannine community.

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ABBREVIATIONS

AJA

American Journal ofArchaeolcgy

Ang

Angelos

Bib

Biblica

Bib Sac

Bibliotheca Sacra

BO

Bibliotheca orientalis

CBQ

Catholic Biblical Quarterly

DNTF

New International Dictionary of New Testament Theology

Est b[b

Estudios biblicos

EvT

EvangelischeTheologie

ExpT

21zeExpository 7Ymes

HTR

Harvard 7heological Review

In t

Interpretation

JBL

Journal ofBiblical Literature

JSNT

Journalfor the Study of the New Testament

M7Z

Minchenertheologische Zeitskt

Neo

Neotestamentica

A7S

New TestamentStudies

NovT

Novum Testamentum

RB

Revuebiblique

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RQ

Revuede Qumran

RSPT

Revite dessciencesphilosophiques et thdologiques

RSR

Recherchesde sciencereligieuse

TDNT

Theological Dictionary of the New Testament

TQ

TheologischeQuarta1schlift

TS

7heological Studies

ZNW

Zeitschriftffir die neutestamentliche Wissenschaft

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FOOTWASHING IN JOHN 13 AND THE JOHANNINE COMMUNITY

SUMMARY PREFACE

i

...................................................

iv

...................................................

ABBREVIATIONS

viii

...........................................

TABLE OF CONTENTS

........................................

CHAPTER ONE - INTRODUCTION

............................

A. Prominent Interpretationsof Footwashing .................... 1. Footwashing as an Example of Humility

.....................

1

1 2

2. Footwashing as a Symbolfor the Eucharist ...................

3

3. Footwashing as a Symbol of Baptism

4

....................... 4. Footwashing and the Forgivenessof Sin andlor Cleansing .......

5. Footwashing as a Sacrament Separatefrom Baptism and Eucharist ................................................ 6 Foot-washingas Soteriological Sign ......................... Z Footwashing as Polemic .................................. & Conclusion ............................................ B. Statement of Purpose and Method ...........................

CHAPTER TWO - ESTABLISHMENT OF THE TEX-r

x

............

5 6 7 8 8 9

15

CHAPTER THREE - FOOTWASHING GRAECO-ROMAN ENVIRONMENT

IN THE JEWISH AND 25

..........................

A. Footwashing in the Old Testament and Early Judaism .......... 1. Cultic Settings

26 26

.........................................

2. Domestic Settingsfor Personal Hygiene and Comfort ..........

31

3. Footwashing in Domestic Settingsfor the Purpose of Hospitality.

37

4. Footwashing and Servitude ..............................

44

5. Summary

46

.............................................

B. Footwashing in the Graeco-Roman World ................... 1. Footwashing and Ritual Settings

47 47

..........................

2 Footwashing and Hygiene ...............................

49

3. Footwashingand Hospitality

51

.............................

a.Welcome ...........................................

51

b. Banquet............................................

53

57

4. Footwashingand Service ................................

65

5. Summary ............................................. C. Footwashing in the New Testament .........................

D. Implicationsfor John 13:1-20

66

69

..............................

CHAPTER FOUR - LITERARY AND EXEGETICAL

ANALYSIS..

A. General Introduction

..................................... B. Literary Contextualization ................................. 1. John 13.,1-20 and the Literary Structure of the Fourth Gospel

72 72 73

...

73

a. John 13:1-20and the "Book of Glory........................

73

b. John 13:1-20 and the Farewell Materials

76

.....................

(1) TheNatureandPurposeofJohn 13:1-20 ..................

xl

77

(2) Stmctureand Dominant ThemesofJohn 13-17 ..............

2 The Disciples in John 1-12

85

...............................

C. Literary and ExegeticalAnalysis ............................ 1. Die NarrativeIntroduction (vv.1-5) ....................... V. I ............................................... b. Vv. 2-4

V. 5

b. V. 9

97 98 109

..............................................

a. Vv. 6-8

94

101

............................................

2 7he Dialogue (vv. 6-11)

80

112

................................

112

............................................

119

..............................................

C.V. 10.............................................

122

d. V. 11

136

.............................................

3. The Discourse (vv. 12-20) a. Vv. 12-13 b. Vv. 14-17 c. Vv. 18-20

136

...............................

136

..........................................

138

..........................................

144

..........................................

D. Conclusions ............................................ E. Implications for the Literary Unity of John 13:1-20

148 ...........

149

CHAPTER FIVE - HISTORICAL RECONSTRUCTION ..........

163

A. Footwashing and the Johannine Community .................

163

1. John 13: 14-17 and theActual Readers ....................

165

2. John 13 and Some Actual Readers in the Early Church .......

167

3. Yhe Practice of Footwashing in the Early Church ............

174

4. Conclusions

190

.........................................

5. Footwashing in the Johannine Community .................

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192

B. The Meaning of Footwashingfor the JohannineCommunity 1. Footwashingand Forgiveness of Sin

...

194 203

......................

a. Post-conversion Sin and the Johannine Community .............

203

b. Footwashingand Forgivenessof Sin in Early Christianity

207

..........

(1) ThePracticeof Footwashingand theForgiveness of Post-ConversionSin ................................. (2) ThePracticeof Foot-washing and theForgiveness of Sin

....... (3) TheInterpretationof Footwashingin John 13 asForgiveness of Post-ConversionSin................................ (4) TheInterpretationof Footwashingin John 13 asForgiveness of Sin ...........................................

c. Conclusions........................................

2 WasFootwashinga SacramentfortheJohannine Community? ...........................................

208 213 215 218

226

227

a. 'I'lie Fourth Gospel and Sacramentalism.....................

228

b. Baptism and Eucharist in the Johaninne Community ............

230

c. Footwashing as a Sacrament .............................

233

C. Conclusion and Proposal CONCLUSION

.................................

..............................................

BIBLIOGRAPHY

...........................................

xiii

243 246

252

CHAPTER ONE - INTRODUCTION Among the canonicalgospels,only the Gospelaccordingto John contains an account of Jesuswashing the feet of the disciples (John 13:120). While this unique passagehas been the subject of intense study, there is as yet no scholarly consensusabout the meaning of the passage. In fact, a variety of interpretations has been given to this pericope. A brief survey of scholarship documents this diversity.

A. Prominent Interpretations of Footwashing. The history of the interpretation of footwashing is the subject of two German monographs produced in the last quarter century by Georg Richterl and Wolfram Lohse,2 identifying no less than 11 interpretations 3 in between them the modem era alone. It is difficult to offer an entirely footwashing because the complex the of survey of major views consistent issuesin the pericope seldom allow interpreters to focus on a single aspect of the passage. Despite these obstacles,a survey of the major 1G. Richter, Die Fusswaschungim Johannesevangelium(Regensburg: Verlag Friedrich Pustet, 1967). 2W. Lohse, "Die Fusswaschung(Joh 13:1-20): Eine Geschichte ihrer Deutung. " Dissertation, Friedrich-Alexander-Universitat zu Erlangen-Nurnberg (1967).

3While a history of interpretationis not the purposeof this section,muchof the literature pertainingto John 13:1-20publishedsince1967is surveyedin what follows.

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interpretations is beneficial, for it makes clear certain dominant themes and aspects of John 13:1-20. Of the 11 interpretations identified by Richter and Lohse, seven are most common:

1. Footwashing as an EramT le of Humility. Of the many interpretationsgiven to this pericope,one of the most prominent is the view that in the footwashingepisodeJesusoffers a lesson in humility to his disciples. A variety of scholarsviewsthis aspectas the dominant one in John 13:1-20.4 This understandingis rather natural, for footwashingitself wasthe work of slaves.The servantimageryis strengthenedby the descriptionof Jesus'actions,in particular the laying asideof his clothesand girding himself with a towel. The humble action of Jesusfits well with the instructionsin w. 13-17which commandthe 4Cf. the following works: F. Tillmann, Das Johannesevangelium(Bonn: Hanstein, 1931) 246-53; A. Durand, Evangile selon Saintlean (Paris: Beauchesne, 1927) 360ff.; M. j. Lagrange, Evangile selon Saint Jean (Paris: J. Gabalda, 1936) 348-59; P. Jouon, EEvangiýede Notre SeigneurRsus-Christ (Paris: J. Gabalda, 1930) 544; J. Huby, Le discoursde Yesusapr& la Cenesuivi dune Itude sur la Connaissancedijbi dans saint Jean (Paris: Beauchesne, 1951) 14041; E. Schick, Das Evangelium nach Johannes (Warzburg: Echterverlag, 1967) 127-30; J. Michl, "Der Sinn der Fusswaschung," Bib 40 9 959) 697-708; G. -M. Behler, Les Paroles d: 4dieur du Seigneur(Paris: Cerf, 1960) 1743; Benoit, "Die eucharistischen Einsetzungsberichte und ihre Bedeutung," in Eregeseund 7heologie.- GesammelteAu/siltze, (Dilsseldorf-. Patmos Veriag, 1965) 90; H. Windisch, Johannesund die Synoptik-er(Leipzig: J. C. Hinrichs, 1926) 77; H. Bernard, A Critical and Eregetical Commentary on the GospelAccording to John (Edinburgh: T. & T. Clark, 1928) 11454-69;K Bornh2user, Das Johannesevangeliumeine MissionschriftAr Israel (Giltersloh: C. Bertelsmann, 1928) 78-79; P. Fiebig, "Die Fusswaschung,"Angelos 3 (1930) 126-8; W. F. Howard, ChristianityAccording to St. John (London: Duckworth, 1958) 137,140,179; R. A. Edwards, 77zeGospelAccording to John: Its Criticism and Interpretation (London: Eyre & Spottiswoode, 1954) 103-04;W. Michaelis, Die Sakramenteim Johannesevangelium(Bern: BEG-Verlag, 1946) 32; W. StShlin, Das johanneische Denken: Eine Einfahrung in die Eigenart des viertenEvangeliums (Witten: Luther-Verlag, 1954) 32,4 1; B. H. Streeter, The Four GospeW A Study of Cýýins (London: Macmillan, 1961) 423. CL also C. K Barrett, The GospelAccording to St. John (Philadelphia: Westminster Press, 1978) 437; B. Zweifel, Udsus lave les pieds de ses disciples. Ilesis, Lausanne UniversitY-(1965) 158; and J. Owanga-Welo, "Ile Function Meaning of the Johannine Passion Narrative: a Structural Approach. " Dissertation, aiid Emory University (1980) 255.

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disciples to perform this task for one another. The servant motif is explicit in v. 16. In addition, Luke's account of the Last Supper, which includes a dispute about greatness (22:24-30), has been assessedby many commentators as providing independent evidence that the footwashing is a parabolic demonstration of humility. However, while most agree that humility is an important emphasis, it is often viewed as subordinate to other issues.

2 Footwashingas a Symbolfor the Eucharist. As unfikely as this identification may seem initially, several scholars have seen a reference to the eucharist in the footwashing-5 One of the is for is the this that understanding primary pieces of evidence claimed pericope's context or setting. Since Jesus' actions in John take the place it is Synoptics, in institution the the the often of eucharist as recorded of Gospel is Fourth drawing the that the attention to a author of assumed John between It is further that the two since asserted stories. connection 5Cf. the following works: W. Bauer, Das Johannesevangellum(TObingen: J. CB. Mohr, 1912) 130; G. H. C. MacGregor, 77zeGospel ofJohn (London: Harper, 1959) 272-76 and wMe Eucharist in the Fourth Gos,ran'denhoeck el RNTS 9 (1963) 112-14;H. Strathmann, & Ruprecht, 1959) 194-99; 0. Das Evangelium nach Johannes (GOttingen: Cullmann, Early Christian Worship trans. ýy A. Stewart Todd and JamesB. Torrance (London: SCM Press, 1953) 107-10; W. Wilkens, Die Entstehun chzýhtedes vierten iggins, The Lord's Evangeliunu (Zollikon: Evangelischer Verlag, 1958) 151; A. I. W. Grundmann, N, 84-85; he TI in SCNI Press (London 1952)8 t sup W estament e U er '

66-67; W. Verlag, 1961) lwer d JO Cal hannese *U. lium St Zeu tt ttg art, e es an ndGesa gnis eif wne JudgmentTheme NT' 10(l 50 FD EeM0 acr neBa isin,-QC oule, ilýtani .0,0tS Eschatolog, its by kj Ne he t the ed. and n ýments,"pin Ta eB gmr'Ob Oe. A *Role Daviesand Daube DS( vc ersity Press,1964)475-6; eW nFourth rVd i Cainbide Gospel,"NTS 30 (1984) '17he Peterigntuhe z weifel 159;Arthur MaýYna ard, of , 534-35;idem.,"The Fun !on of Apparent Synonymsand AmbiguousWordsin the Fourth Gospel.* Dissertation,Universityof SouthernCalifornia (1950)329-30;1 Goettmann,SaintJean(Paris:Cerf, 1982)189-90;1 N. Suggit,"John 13:1-30:Ile mysteryof the incarnationand of the eucharist,' Neo 19 (1985)64-70.

alludesto the eucharistthrough specificeventsin Jesus'life (for example asin the miracle at Canaand the bread of life discourse)it is natural to assumethat the footwashingis also an allusionto the eucharist. The commandsgiven by Jesusto continue the practiceof footwashingare similar to the commandsto repeat the eucharist(1 Corinthians11:23-26). More specifically,accordingto this interpretation v. 10statesthat the one who hasbeen baptizedmay continue to receiveforgivenessof sin by participation in the eucharist.

3. Footwashing as a Symbol of Baptism. Footwashing is closely associated with water baptism in the minds 6 in John This interpretation is based scholars. on several points of many 13:1-20. Most of the arguments offered in favor of this view stress the occurrence of Aznouj. LP-voqin 13:10. Since the verb noUo) conveys the idea of a complete bath, as in baptism, and since there is some evidence in the New Testament that /nouw serves as a synonym for OcurrtCca,several interpreters take AEnoupEvoq to be a direct reference to baptism. This interpretation of 7xnoupSvoq 6CL

is not restricted to a single understanding

the following works: Evon Dobschiltz, "Zum Charakter des 4. Evangeliums," ZNW28 (1929) 166; H. von Campenhausen,'Zur Auslegung von Joh 13, 6-10,"ZIVW33 (1934) 259-71; C. T. Craig, "Sacramental Interest in the Fourth Gospel," JBL 58 (1939) 36-37; M. Werner, 7he Formation of Christian Dogma trans. by S. G. F. Brandon (London: Adam & Charles Black, 1957) 180-81;F. Hauck, "v C=w, " TDNT IV, edited by G. Yjttel and G. Friedrich, trans. by G. W. Bromiley (Grand Rapids: Eerdmans, 1974) 947; R. H. Lightfoot, St. John's Gospel (Oxford: Oxford University Press, 1960) 261-63; M--F- Boismard, "Le lavement des pieds (Jn, XIII, 1-17) RB 71 (1964) 5-24; W. F. Howard, The Fourth Gospel in Recent Criticism and Interpretation (London: Epworth, 1955) 204; H. Windisch, Taufe und Sundeim d1lestenChristentum bis en: Mohr-Siebeck, 1908) 275-77; Barrett, 436; and Brown, The auf Ofigenes(Tilbin 50hn (Garden City: Doubleday, 1966-70) 11566-68. Gospel according to

of baptism, as baptism is assigneda variety of meanings by the different interpreters. Such an interpretation is strengthened by the emphatic language of Jesus in v. 8, where Peter is told that his part with Jesus would be forfeited if the washing was not administered, and the declaration in v. 10 that the disciples were clean as a result of the washing. Ordinarily, this view presupposes the omission of ei pi'l -roug 7ro8uq in v. 10. As a result, a direct correlation is then drawn between the footwashing and AENoupEvoq. Baptism imagery proves to be so appealing that a number of scholars find at least a secondary allusion to baptism in the pericope.

4. Footwashing and the Forgivenessof Sin andlor Cleansing. The idea that footwashing serves as a symbol of cleansing from sin is another interpretation of John 13:1-20 to receive a good deal of 7 attention. Many of the scholars who take this view distinguish between baptism and footwashing, concluding that cleansing and/or forgiveness in addition to baptism was needed. Such explanations attribute to footwashing the removal of post-baptismal sin, the sins due to the frailty of the human condition, as well as errors committed daily by the disciples. 7CL the following works: E. W. Hengstenberg,TheGospelofSt. JohnH (Edinburgh: T&T Clark, 1865)146-50;F. Godet,Commentaryon theGospelofJohn III trans.by Timothy Dwight (NewYork: Funk & Wagnalls,1888)94-100;F. Spitta,Das Johannes-Evangelium Jesu(G6ttingen: Vandenhoeck& als QuellederGeschichle

1910) 285-96; J. Grill, Untersuchungenaber die Entstehungdes vierlen Ru II (Tilbingen: Mohr-Siebeck, 1923) 140-41; T. Zahn, Das Evangelium des EvaPn'geeC1hiut'ms Johannes (Leipzig: Deichert, 1921) 522-35; E. Mrsch, Das vierte Evangellum (Tilbingen: Mohr-Siebeck, 1936) 330-37; A. Oepke, ýAo6o)," TDAT IV 295-307; and W. Koch, "Zur Einsetzung des Busssakraments' ThQ 130 (1950) 297-98; Barrett, 436; Zweifel, 158-59; J. D. G. Dunn, "The washing of the Disciples'Feet in John 13:1-20,"ZNW61 (1970) 24752; Owanga-Welo, 255; H. Weiss, "Footwashing in the Johannine Community, " NOvT 21 (1979) 298-325; and G. Beasley-Murray, John (Waco: Word, 1987) 234.

Footwashing is also seen by some as a preparation for the reception of the eucharist. While cleansing and/or forgiveness is conveyed,the footwashing is but a symbol for the real cleansing agent, the blood of Christ. These interpretations are similar to one another in that they take v. 8 to signify the soteriological dimension of the footwashing. Also, the declaration that the disciples are clean (v. 10) is understood as documenting the efficacious nature of the footwashing.

5. Foot-washingas a Sacrament Separatefrom Baptism and Eucharist. In addition to the interpretationswhich emphasizethe relationship of footwashing to the eucharist and baptism, other sacramental possibilities have been advocated. Footwashing is seen as a reference to the sacrament of penance which is instrumental in the removal of post9 8 Footwashing has also been identified as a new sacrament. baptismal sin. In addition, as an ordination rite, the footwashing is said to have established the disciples as priests in Jesus' eschatological service. The footwashing prepares the disciples to serve at the Lord's table. This 10 for done for the twelve. symbol of preparation was a once and all act

8C£ the following works: B. W. Koch, 194; F. Mussner, RDieFusswaschung(Joh 13:1-17): Versuch einer Deutung, " Geist und Leben 31 (1958) 28; Alf Corell, Consummatum est.,Eschatology and Church in the Gospel of St. John (London: S.P.C.K, 1958) 72; J. Sickenberger, Leben Jesu nach den vier Evangelien: KurzgefassteErklärung VI (Münster: Aschendorff, 1932) 66-69; and V. Warnach, eape. Die Liebe als Grundmotiv der neutestamentlichenTheologie (Düsseldorf. Patmos verjag, 1951) 156-57. 9B. W. Bacon, Me Sacrament Footwashing." ErpT43 (1931/32) 218-21. of 10F- Lohmeyer, "Die Fusswaschung,"ZIVW38 (1939) 74-94.

6 Footwashing as Soteriological Sign. The connectionbetweenfootwashingand Jesus'deathon the cross is such an important dimension of the pericope that many scholars 11 Certain interpreters claim this theme to their emphasize relationship. be the primary emphasis of the passage. The essential nature of the (v. 8), its cleansing effects, the centrality of the cross in John, the washing emphasis upon Jesus' love, and its context at the beginning of the Book of Glory have prompted this identification. In this view the footwashing symbolizes the cleansing which takes place through the sacrificial death of Jesus.

11Cf.the following works: F. M. Braun, "Le lavementdespiedset la rdponsede JdsusAsaint Pierre (JeanXIII, 4-10),"RB 44 (1935)22-33;E. C Hoskyns,TheFourth Gospel ed.by F. M. Davey(London: Faber& Faber,1956)436-42;R. Bultmann, The GospelofJohn trans.by G, R. Beasley-MurrayPhiladeThia: WestminsterPress,1971) (Paris: 461-79;P. H. Menoud,EEvangiledeJeand:aprýs les rec erches r6centes 4

DeIachaux et Niestld, 1943) 47-50; K Kundsin, "Die Wiederkunft Jesu in den Abschiedsreden des Johannesevangeliums,* ZNW33 (1934) 211; E. Stauffer, New Tqtament Theolqy trans. by J. Marsh (London: SCM Press, 1955) 151; D. Mollat, EEvangile de Saint Jean (Paris: Cerf, 1960) 149; R. V. G. Tasker, The GospelAccording to St. John (Grand Rapids: Eerdmans, 1965) 154-56; J. C Fenton, ThePassion According to John (London: S.P.C.K, 1961) 26; A. M. Hunter, According to John (London: SCM Press, 1968) 87-88; V. Taylor, Jesusand His Sacrifice (London: Macmillan, 1959) 221-25; F. Bfichsel, Das Evangelium nach Johannes (Gottingen: Vandenhoeck & Ruprecht, 1946) 142; R. H. Strachan, 7he Fourth Gospel (London: SCM Press, 1960) 266-67; W. ThUsing, Die Erh6hung und VerherrfichungJesuim Johannesevangelium(Miinster: Aschendorff, 1960) 132-35,235; H. van den Bussche,LEvalple du Verbe II (Brilssel: Foot-Washing, " Pensde Catholique, 1961) 71; J. A. T. Robinson, 'Me, Sijn ip icance the of Ic Ical .S _n Neotestamentica el Paftistica Festgabefor Oscar Cullmann, ed. by A- N. Wilder, et. al. (Leiden: E. J. Brill, 1962) 14447; A. Wikenhauser, Das Evangeliunznach Johannes 'Regb ýh ick, Da sVE an e.li ulnznach Johannes t' 195,1 24853 ensbur Pust e7 W tj rz urg :gEchterverlag 956 NadS. 4 Brooks, d0 e. e Johannine Eucharist: I 8 -le arrett 36, Zweifel, 158-59; A. An ot her In teTrne t1o " j BL 832 19 12 9B Fta*n, al SI House, 1965) 127; de sbT. k: Alba Ne YY rk. Feuillet Joha ni CrnI tr j an a , Richter 2 .300ýIth kenburg, ?'he Gpos elAccording to St. John III 1B wn, II61562;R Schnac(, id 4_Kn New Yo k, Cr ossroad 1987)19 -23; F. F. Segovia, ýraIS0(r. V1 and Is by D8a Th Footwashin in the Tradition, "ZIVW73 (1982) 31-51; E. jJohannine Tr "John 13:1-20, Ile t0ni as le ition. . Haenchen, John 2 trans. by Robert W. Funk, ed. by R. W. Funk with U. Busse (Philadelphia: Fortress Press, 1984) 108-9;and Beasley-Muffay, 234.

8

Z Footwashing as Polemic. Despite the many interpretationswhich make someconnection between the sacraments and/or forgiveness of sin and footwashing, the pericope has sometimes been interpreted as a polemic against baptism12 13 The former conclusion is based upon the way in or ritual purification. footwashing which appears to replace baptism in the pericope. Peter is told that footwashing is all important (v. 8) and that it cleanses(v. 10). The latter view is grounded in Peter's proposal that his hands and head receive washing in addition to the feet. Jesus' response (v. 10) makes explicit that ritual washings of the kind Peter proposes are unnecessary; only the footwashing is needed.

& Conclusion. In bringingthis surveyof the major interpretationsof footwashing to a close, a concluding observation should be made. While it is obvious that some of the views are mutually exclusive (i. e., footwashing as a symbol of baptism and footwashing as a polemic against baptism), most of these views are based upon a theme found in the pericope. Despite the diverse A insights basic their are of scholars, valid. emphases various many of balanced understanding of the passagewill do justice to any valid 121 Kreyenbühl, Das Evangelium der Wahrheit II (Berlin: C. A. Schwetschke und Sohn, 1905) 100-19. 13A Fridrichsen, "Bdmerkungen zur Fusswaschung." ZNW38 (1939) 94-96 and 0. Betz, "Die Proselytentaufe der Qumransekte und die Taufe im NT, "RQ 1 (1958) 213324.

9

observations to be found in the preceding interpretations.

B. Statement of Purpose and Method. Many of the previous studies on John 13:1-20 have contributed to abetter understanding of the pericope, but frequently they have not succeeded in holding together the individual elements of the footwashing passageand some of these specific aspects have not received enough attention. On some occasionsthe evidence has been reconstructed in an unsatisfactory fashion. This dissertation seeksto offer an interpretation of John 13:1-20 which addressesthe pertinent critical issuesof the pericope and which offers a new exegetical treatment based upon the incorporation of appropriate literary, philological, grammatical, and theological data. Two questions in particular provide the focus for this investigation. T'he first question centers upon literary and exegetical issues. What is the place and role of the footwashing pericope in the Fourth Gospel? The second question is historical in nature. What can be deduced about the actual meaning and function of footwashing in the Johannine community? The method of this study is to re-examine each element of the footwashing pericope to ensure that no portion is ignored. Building upon these examinations, a literary and exegetical analysis is offered which seeks to account for the various and complex dimensions of John 13:1-20.

10

Finally, the implicationsof this analysisfor reconstructingpart of the thought and practiceof the Johanninecommunityare explored. More specifically, the evidence is selected and arranged in the following order. Chapter two is devoted to establishment of the text. In particular, the text of John 13:10 must be determined for a proper interpretation of the pericope. The issue in v. 10 is whether the phrase Ei 47"1TOU` 9 =55ctq should be included in or omitted from the text. If the phrase is omitted, the verse reads, "The one who has bathed has no need to wash." This would allow footwashing to be viewed as a prefigurement of the complete cleansing accomplished in Jesus'sacrificial death. In other words, the footwashing could be a symbol of the cleansing of the cross which makes additional washings unnecessary. On the other hand, if the phrase is included the verse reads, "ne one who has bathed has no need to wash except the feet. " In this casethe footwashing could have a somewhat different meaning than the once and for all cleansing. What this meaning might be would then need to be explored.

As preparation for the literary and exegeticalstudyof this first C. E. text, chapter three is a survey of the history of footwashing in century Graeco-Roman and Jewish antiquity. Special attention is given to the various contexts in which footwashing was practiced, the identity of those normally required to perfor7n such tasks, the identity of those whose feet are washed, and the special motives which sometimes prompted the footwashing. This investigation helps to identify the expectations of the implied readers of the Fourth Gospel. The action of Jesus,Peter's

11

misunderstandingof the action, and Jesus'explanationare best illuminated by a thorough knowledgeof the history of footwashing. Chapter four seeksto respond,in a direct manner,to the literary and exegeticalquestionraised earlier concerningthe placeand role of the footwashingpericopein the Fourth Gospel. The first of the two major sectionsin chapter four is devotedto literary analysis. Four issues,all of which are related to the plot and structure of the Fourth Gospel,are of specialinterestfor this Particularinquiry. 1) A major literary concernis the specificlocation of John 13:1-20within the Gospeland the relationship of this passageto the two major divisionsof the Fourth Gospel,the Book of Signs(1-12)and the Book of Glory (1321). Its location at the beginningof the FarewellDiscourse,which providesthe transition to the passionnarrative proper, underscoresthe significanceof this passagefor John'sstory. 2) Due to its strategiclocation within the narrative and its peculiar theologicalfunction, an understanding of the of John 13-17is indispensablefor an accurateassessment footwashingpericope. Therefore, the function and theologicalemphases of the Farewell Discourse(13-17)mustalsobe examined.3) The nature of the disciples'relationshipto Jesusasportrayedin the first half of the Fourth Gospelis important for a proper assessment of John 13. The story line about two particular disciples,Peterand Judas,is examinedlater in the chapter. The secondmajor sectionof chapterfour presentsa close exegeticalanalysisof the text. Building upon the literary analysis,and

12

incorporating many of its insights, this examination follows a traditional format, longer issues discussions by that arise of specific verse with verse naturally from the text. The emphasis in this section is upon grammatical, philological, and historical dimensions of the text. The chapter concludes with two sections, of which the first summarizes the results of the analysis and the second articulates their implications for the questions about the literary unity of John 13:1-20. Chapter five moves from literary issuesto historical ones, from implied readers to actual readers. Here, the task is to discover the meaning and function of footwashing for the Johannine community as this can be reconstructed from the text of the Fourth Gospel as well as other relevant materials. The initial section of chapter five seeks to addressthe fundamental in Did footwashing have the practice of the a place religious question: Johannine community? Three categories of evidence are helpful in is determine, The 1) to this to question. obvious starting point responding how be known implied basis the the the of can what about readers, on in 14-17. have found the w. would understood commands readers actual Would they be inclined to take Jesus'words as symbolic or literal? 2) Actual readers of John 13 in the early church offer additional evidence from which to determine the way in which John 13 would have been read by the Johannine community. Did these actual readers interpret John 13:14-17 as calling for a literal fulfillment? 3) A final category of relevant data comes from the practice of footwashing by members of the early

13

Church. Although the preciserelationshipbetweenthesepracticesand the text of John 13is unclear,suchactivitiessuggestthat the practicemay John Such is important in sheddinglight be 13. to testimony not unrelated on the socialdynamicsof the early communitiesand therebyon the likelihood of the practicein the Johanninecommunity. The secondmajor division of chapterfive builds upon the conclusions of the first. If there is some probability that the Johannine community practiced footwashing, what would have been its meaning and significance? Several avenues of investigation are profitable for exploration. 1) Again the starting point is the delicate transition from implied readers to actual readers. In part, footwashing's significance would be determined by the assumptions and expectations of the readers. In particular, would the meaning which Jesusgives in w. 6-10 have influenced the Johannine community's understanding of its practice? Here, the primary question is, how much would the commands in w. 12-20 have been read in light of the soteriological significance found in w. 6-10? 2) If the readers' expectations shaped their understanding of footwashing and the rather new significance which Jesusattached to i4 what would have been their views about cleansing? Access to the community's beliefs on this issue is provided by the Fourth Gospel, but especially by the Johannine epistles, which testify to some degree of preoccupation with the issue of post-conversion sin among believers. The connection between footwashing and forgiveness of sin is traced in the writings of the early is Johannine likelihood in the to that the order gauge what church

14

Finally, 3) have the issue of a connection. community would made such the Johannine view of the sacraments is examined. This involves an examination of the role of baptism and eucharist in the Johannine community. Would footwashing have been regarded as a sacrament in the Johannine community? Did anyone in early Christianity hold such a view? A concluding chapter summarizes the findings of this dissertation and identifies some implications of this study for future Johannine investigations. The thesis of this dissertation is twofold. 1) Standing at the

beginningof the secondhalf of the Fourth Gospel,the footwashing pericopeis pivotal for understandingthe plot of John. It signifiesa new phasein the disciples'relationshipwith Jesusby emphasizingthe importanceof continuedbelief and fellowship. As a unity, the pericope definesthe commandsto washfeet in light of the significanceof Jesus' farewell Due its in location to the materials,the actions and own words. footwashingpreparesthe disciplesfor their future missionand ministry by offering continuedfellowshipwith Jesus. 2) It is likely that footwashingwasa rite practicedby the Johannine functioned It is footwashing as an that also suggested community. perhaps is from baptism, the sin which of signifying cleansing extension continual availableto believers.

15

CHAPTER TWO - ESTABLISHMENT OF THE TEXT Part of any literary analysis is the establishment of the text under examination. The text-critical problem whether to include or omit the phrase E t' 4ij 'rou'q 7ro5ctc;in 13:10 affects the interpretation of the entire passageand must be resolved at the outset. The United Bible Societies Greek New Testament identifies sevenvariants in this verse. 1. o6K Exet Xpeictv et' pil -rou'q 7roaaq v twctuE)ctt B C* WT arm Origen Augustine. 0 sp EXEt Et' III'l TOUC; 7EOBUr-, VtWaCIOCtl 2. o6 Xpsictv (KýTI gi)Lllfl38921071107912161230154616461547 TI h, Syr pal

3.

!of

Sf

xpEt'av (oroi3 XpEtctv Exet)rzt' pý bo, b, fff2,1, sa, ach2 cl e, qp ita, f4iao-Octt V9 COP 7ro'Buq v

OýK

TO u"q

f

EXEt

4. Oý XPrzlCtV E'XEI III TOUC; 7rO5a.9 Vt'4fUUGMt C3 E* A (A 1241 E'xe t xpE tav) P 28 700 1009 1010 1195 (1242* omit' TO 1242c 1344 1365 2148 2174 Byz Lect Cyril

' 5. oý ypst'av ä'Xst st! 471 Tou, (; VtWaCroat (-p660ýK S'XEI XpEtav) (Chi-ysostom)

g6vov 710'aag

8 syi',PcopbO"geo

6. O'k E'Xrzt XpEIMV V, 4,CtCyE)Ct, Xitaurc v9ww Tertullian Origen f

7. ou' xpetow -rouc; 7ro5ar,

gr

Exet -ri-lv KEýpýýv P60vov (see 13.9) D itd

vtWaal9cti.

et'

471

16

One thing is immediately obvious: the sevenvariantscan be reduced to two basic readings. Readings 1,2,3,4,5 and 7 have essentially the same sense,while reading 6 offers a truly different meaning. The basic question then is whether et' pi'l -rouc; 7TO8aqshould be included or omitted. It is sometimes suggested that the diversity of readings which include the phrase;Et' gyl -rou(; =6ag

is a sign that the phrase is

secondary. Barnabas Lindars notes: The variants in other MSS. betray uncertainty. The textual evidence thus suggeststhat they are not original, but have been added in an attempt to clarify the sense.1

However,sucha view fails to appreciatethe complexityof the evidence. On the one hand,despitetheir disagreements, eachof the witnessesfor On 1,2,3,4,5 7 the pil -rou'(; 7ro5aq. readings and contains wordssi the other hand,the kinds of variants attestedin thesewitnessesare just the sortsof modification one might expectto appearif the phrasewere original. It is one of the basic rules of textual criticism that the shorter

6, is is be In to this the preferred. variant case shorter reading reading 3K o, F'-'xEtxpEtctv vi'4iac;8ctt. The externalevidencefor this reading is relativelyearly and hasgood distribution. X (fourth century)is an Alexandrianwitness. Tertullian (third century),itaur(seventhcentury), itc (twelfth century)and vgww(fourth century)representthe Westernfamily Origen (third Caesarean by The family is represented of witnesses.

1B. Lindars, The Gospel ofJohn (London: 011phants,1972) 451.

17

century). Even though the witnesses are early and widely distributed, as a is the evidence somewhat scanty. whole Thus, a number of commentators have looked for internal support Several the shorter reading. such considerations have been proposed of for preferring the omission of E t' 4TI TOU'q =Bag.

Basically, they all

footwashing that the tied to the thesis prefigures the complete are cleansing (v. 10) accomplished in Jesus' sacrificial death. This thesis is supported by a number of observations. From the conviction that John must be speaking of only one washing several deductions are made. The stem language of v. 8b ('Eav 4n

VLW(O

CFE,

0&

EXSIq

4EPOq

46T

ýIiou) indicates that the

footwashing is no trivial event. Several scholars argue that if AENou4Evoq refers to a previous washing and not to the footwashing, then the latter becomes trivial. Hoskyns and Davey conclude: If the longer reading be regarded as the original, the reference might be to the need of comparatively trivial washing, represented here by the washing of the feet only, after the complete purging of baptism .... But the action of Jesus here is not even comparatively trivial. 2 Dunn concurs: "By referring to an earlier bathing the significance of the footwashing is lost -- as though there could be an earlier, more effective cleansing than that accomplished by Christ's redemptive action on the cross."3 Barrett suggeststhat even John's employment of the two verbs

2Hoskyns

and Davey, 439.

3Dunn, 251. CE also Barrett (441) and Bultmann (470).

is

II NouEcyOat and vin-rEcout

interpretation.

as synonyms for cleansing points toward this

Consequently, the longer reading could owe its origin to

4 difference between the verbs. nondiscerning scribes who saw a

That NeNoupEvoq refers to the footwashing may be supported on

form critical groundsaswell. Bultmann labelsthe sayingin verse 10 as a parabolic sayingwhich would mean,"Justasthe man who hashad a bath needsno further washing,but is completelyclean ... so too the man who hasreceivedfellowshipwith me through the footwashing,needsno further and addsthat v. 10is not cleansing."5 Lindars agreeswith this assessment 6 (v. 9). This parabolicsayingwould Peter's direct a reply to statement suggestthat the shorter readingis original. Another rule of textual criticism statesthat the readingwhich best Lohse is the the probably original. origin of readings explains other follows this rule and concludes: One would do well to render a judgment according to internal probability and to ask which type of reading will explain the origin of the other. Here, together with external is There long text. the everything speaks against reasons, absolutely no reason why et' gil -roUq 7rO5aqshouldbe But it is different how to easy so many understand missing. forms of an expanded v. 10 came about. One felt the short text presented a difficulty in thought and added an interpretive expansion to solve the difficulty. 7

4Barrett, 441-42. CL also Lindars, 451. 5Bultmann, 470. 6Lindars, 451. 7Lohse, 18.

19

Most scholars who accept the shorter reading would suggestthat the longer reading originated "... when the original meaning of the narrative '8 best Brown the summation of this view. offers misunderstood., was

The most plausibleexplanationis that a scribe,facedwith the statement,'The manwho hasbathedhasno need to wash,' and not recognizingthat the bath wasthe footwashing,thought that he bad to insert an exceptive phraseto showthat Jesusdid not mean to excludethe 9 footwashingwhen he saidthere wasno needto wash. Therefore, in spite of its scantyexternalsupport, manyscholarsdefendthe 10 internal considerations. shorter readingon the basisof While suchargumentsin favor of the shorter readinghavesome force, they are not decisive. Rather than assuming that variations in the longer reading suffice to show its secondary character, it is necessaryto explore these variations carefully before reaching a conclusion about the (readings 2,4,5 Some witnesses genuineness of ei pi'l -rouc; 708ag. and7)haveoý

Xpefav

si'xet rather than o6K a'xet xpeictv.

However, this small difference in word order should not be overly valued. Several reasons can explain such a change. It may be that the words were 11 it is difficult is for While the this transposed possible sake of euphony. to determine whether o,6 xpEfav

e'Xet would really sound better than

8Hoskyns Davey,439. and 9Brown,TheGospelAccording to John Il 567-68. 10CL alsoR. V. G. Tasker,TheGospelAccordingto A John (Grand Rapids: Eerdmans,1960)157-58andJ. Marsh,TheGospelofSt. John (London: PenguinBooks, 1968)489-90. 11B.M. Metzger,A TertualCommentaryon the GreekNew Testament(United Bible Societies,1971)240.

20

OýK E'XEI xpE ictv. A better suggestion is that the change was made for 12 the sake of emphasis. By placing xpe Lav in a more prominent position a scribe may have wished to underscore its importance. (Then o-6K,which is appropriate before the vowel of s'XEt changesto oý, when followed by the consonant of Xpe fav). The transposition may also be simply a transcriptional error of the mind, whereby the scribe saw ou'i< J

F'-xst

3j,

Xpe Ictv but inadvertently wrote oiý xpe ictv ExE t. Whatever the actual explanation, only the verb and noun are transposed; the negative merely conforms to its following vowel or consonant. Bruce A Metzger notes, "Variations in the sequence of words is a common phenomenon "13 .... Since this same kind of alteration appears in a variety of places in the New Testament, it should not seem strange that it happens here as well. That OýK is original is also supported by the fact that o-3 is found in no Greek witness until the sixth century. It appears that D is the first Greek manuscript to give this reading, joined by the third corrector of C. It is natural that the rest of the witnessessupporting oý are Caesarean for Caesarean Byzantine, and witnessesgenerally preserve a "... distinctive mixture of Western readings and Alexandrian readings ... "'14 and the Byzantine text is generally characterized by its lucidity and completeness. 'ne other variations are relatively minor. povov

has been inserted

between 7ro5ax; and vLWctcrE)utin a few witnesses. More than likely this 1271iis by B. M. Metzgerin conversation. possibilitywassuggested 13Metzger,Vie Tat ofthe New Testament193. 14ibid.,215.

21

"... "15 D is influence due the to the of preceding specification verse. expands the verse by adding TTIV KE(PaNTIvand pOvov. Alternations of " The D. this nature are not uncharacteristic of substitution of for E 1,471 might best be understood "... as though the evangelist had written like oýK

something

UNNOU Ttvoc;

found almost exclusively

in Caesarean

change the meaning

significantly

in support

of e t' 4il

the inclusion

of e t' pil

century),

Tou'q

Alexandrian

century).

The Byzantine

century), witnesses.

century),

Thus, the support

century).

B (fourth

The Western

ita (fourth

tradition

Origen

(third

century), by A (fifth

includes: century),

for the inclusion

of Ei

and copsa

century)

C*, 3 (fifth

of the

W

century),

is strong

support

to the

itb, cd, e (fifth and E*

century)

(fourth-fifth arm along with some later pil

Tour,

7ro6aq

is

of different

kinds of

If a decision were to be made on the basis of external

evidence

strong, early, well-distributed witnesses.

century),

family is represented

The Caesarean

geo (fifth

of witnesses favor

This reading has the support

witnesses include:

century),

to take these

With this in mind, the major

The witnesses range from D (sixth century)

(second-third syrI versions

(sixth century).

7roBag.

765aq.

and copbo (fourth

and early as well.

century).

is

texts. Since the

and Byzantine

The great preponderance

p66 (second-third

Proto-Alexandrian

(fifth

EXEt., '16 This reading

of the phrase, it is legitimate

Tou'q

issue may now be considered.

(third

XpEtccv

among the attested longer readings are small and do not

differences

together

3P

.1

and includes a number

15Metzger,A Textual Commentary on the GreekNew Testament240. 16ibid.

22

alone, a verdict would have to be rendered in favor of the longer reading. However, several internal considerations must also be taken into account. Owanga-Welo argues that when 13:10 is identified as parabolic, it supports the longer reading. Against Bultmann, he cites a "proverbial" (Epistulde LXXXVI Seneca in Morales, phrase

12) which mentions

complete bathing and partial washing together. Friend, if you were wiser, you would know that Scipio did not bathe everyday. It is stated by those who have reported to us the old-time ways of Rome that the Romans washed only their arms and legs daily - because those were the members which gathered dirt in the daily toil - and bathed 17 all over only once a week. This example, he says,demonstrates the proverbial character of v. 10 and 18 inclusion supports the of ei pi'l -rou'q 7ro5aq. While the text cited by Owanga-Welo is not quite proverbial, it is apparent that Senecais describing the Roman practices by use of "traditional materials." Barrett's is best Aouo) that a guess at and v as synonyms argument i7r-rw are used 19 and goes against philological evidence. Also, the view that a previous is (AENoupevog, 10) superfluous v. makes additional washing washing not

20 compelling. If, then, there are no sound reasons to reject the longer reading, it

17Cited according to the translation of R. M. Gummerie, Senecaad Lucilium Epistulare Morales 11(London: William Heinemann, 1920) 317. 180wanga-Welo, 241. According to Owanga-Welo, since Bultmann assumesthe shorter reading he is only partially correct in identifying v. 10 as parabolic. 19The philological evidencewill be fully discussedin chapter four below. 20Cullmann (109) can argue on internal grounds for the inclusion of eL' pTI in his Eucharist. 10, to the the refers continual cleansing of v. which, view, 7ro5aq, -rolbq

23

is still necessaryto explain the origin of the shorter reading. Two suggestionsare quite plausible. The omission may be the result of "... the difficulty of reconciling ei !Ea, of rtv

KaE)apog

4il -rou'q 7ro5cýqwith the words ba'

&Noc; which follow. " 21 On the other hand, the

22 be the omission may simply result of a mistake, possibly homoioteleuton.

If either of these suggestions is correct then all

objections to the longer reading can be answered satisfactorily.

Finally, in terms of the internal coherence of the passagethe longer reading makes better sense. As Robinson notes: If Tou(; 7ro(3uqalone were missing,it would make senseto say that 'he who has had a bath only needs to wash,' but to say that 'he has no need to wash' cannot be squared with Jesus' insistence on the absolute necessityof the washing (v. 8).23 Consequently, on the basis of early and well-distributed external support and convincing internal considerations the text which includes e 24 S be accepted as original. Toug 7ro5ac; may

2113ernard,462. Cf. also Metzger, A Teaual Commentary on the GreekNew Testament240. 22Robinson, 146 1. Cf. n. also Bernard, 462 and Metzger, A Textual Commentary on the GreekNew Testament240. 23Robinson, 230. 24n, is is also in accord with the conclusions of F. F. Segovia (44), who offers three reasons for favoring the longer reading: "a. The external attestation is much superior; b. The reading can be satisfactorily explained in the context of the Gospel narrative; c. Ile shorter reading can be readily explained as an attempt to smooth out what could be construed as an irreconcilable clash with the following. Other scholars who support the longer reading are I N. Sanders,A Commentary on the GospelAccording to St. John (London: A. & C. Black, 1968) edited by B. A. Mastin, 308; L Morris, 7he GospelAccording to John (Grand Rapids: Eerdmans, 1971) 618; Haenchen, 11108; F. F. Bruce, The Gospel ofJohn (Grand Rapids: Eerdmans, 1983) 282-83; and D. A. Carson, The GospelAccording to John (Grand Rapids: Eerdmans, forthcoming).

'14 2

On this longer readingthe disciples(and through them the readers)are told that sincethey havebathed,they haveno need to wash exceptthe feet, that is, their bath needsonly to be supplementedby footwashing.

25

CHAPTER THREE - FOOTWASHING IN THE JEWISH AND GRAECO-ROMAN ENVIRONMENT

One contention of this thesis is that John 13:1-20 is correctly understood only when one reads it in light of all the evidence of footwashing practices in the ancient world. Yet, exegetesof John 13 have given surprisingly little attention to Jewish and Graeco-Roman texts which 1 footwashing. This survey is distinct from previous studies in speak of several ways. First, it is more comprehensive than those works which concentrate on John 13. Second, the primary texts are cited with sufficient context provided for interpretation. Third, the results of this survey are focused upon the meaning of footwashing in John 13. This chapter is concerned with identifying the circumstancesin which footwashing occurs, the motive and/or purpose which prompts the footwashing, and the individuals who normally perform or receive the act. With such 1TIe majority of commentators either assumethe significance of footwashing without documentation or supply one or two examplesof its function. Even those scholars who identify the importance of such an investigation do not follow through with a comprehensive study. Hultgren [Fhe Johannine Footwashing (13:1-11) as Symbol of Eschatological Hospitality, " NTS 28 (1982) 541] laments, "None (of the previous studies on footwashing) is informed by a study of the general significance of footwashing in the ancient world prior to exploring the question of meaning within the Johannine context. " Yet his own survey is quite limited, particularly in Graeco-Roman parallels, and seldom gives citations of the examples. Lohse (19-15) offers a more extensive collection of parallels but supplies few of the primary texts. The major exception is the excellent article by B. Kbtting, "Fusswaschung,"RealledkonfarAntike und Christentum, ed. by T. Klauser (Stuttgart: Hierseman, 1950- ) VIII 743-59. However, KOtting does not give full citations of the texts under discussion, nor does he make appropriate application of these materials to John 13.

26

information as background the Johannine pericope can be understood

more fully.

A. Footwashingin The Old Testamentand

2 Early Judaism.

There are at least three situations in which footwashing is

(2) (1) domesticsettingsfor personalhygiene cultic settings, observed: (3) domesticsettingsdevotedto hospitality. Passages and comfort, and appropriate to eachcategoryare examinedwith specialemphasisgiven to the identity of thosewho washfeet, thosewhosefeet are washed,and the footwashing. A for final the sectionis devotedto footwashing purpose and servitude.

Cultic Settings. According to the Torah, the priests are required to washtheir hands and feet before entering the holy place of the tabernacle to offer sacrifice upon the altar. Exodus 30:17-21 depicts Moses as receiving these commands: 17Then the Lord said to Moses, 18"Make a bronze basin, for it its bronze Place between the stand, washing. with Tent of Meeting and the altar, and put water in it. 19Aaron feet hands his to their are wash and with water sons and from it. 20Whenever they enter the Tent of Meeting, they shall wash with water so that they will not die. Also, when they approach the altar to minister by presenting an offering 21they Lord by fire, shall wash their hands and made to the

2T'he date

of these materials ranges from early biblical texts to the earliest layer of mishnaic tradition.

27

feet so that they will not die. This is to be a lasting Aaron for and his descendantsfor the ordinance 6 generationsto come. Exodus40:30-32describesthe carryingout of theseinstructions: 30Heplacedthe basinbetweenthe Tent of Meeting and the 31and in it for Mosesand washing, altar and put water Aaron and his sonsusedit to washtheir handsand feet. 32Theywashedwheneverthey enteredthe Tent of Meeting 4 Lord Moses. or approachedthe altar, as the commanded Similar, althoughmore elaborate,provisionsfor this washingare madein the SolomonicTemple. Both 1 Kings 7:38 and 2 Chronicles4:6 mention in which the priestswere to wash. ten laversaswell as" the sea"(131n) Josephus(AntiquitiesVIII 87) confirmsthat a seawasavailablefor the priests: And havingfilled the seawith water, he set it apart for the prieststo wash(v inTe tv) their handsand feet in when they enteredthe temple and were about to go up to the 5 altar .... This practice continues,at leastin theory,until the time of Mishnah. Yoma (3:2-4,6; 4:5; 7:3) documents that the High Priest is hands In his feet Day Atonement. to the wash and on of expected invalid if by be a priest meal offering could offered a rendered addition, his hands feet (cf. Menanot 1: 2). had and not washed who The purpose of these repeatable washingsis connected to one 3AII biblical quotationsin this chapterare takenfrom the NewInternational Versionunlessdesignatedotherwise. 411eseverses,while presentin the HebrewText, are missingin the Septuagint. 5Cited accordingto the translationof H. St. 71ackerayandR. Marcus,Josephus. JewishAntiquitiesV (Cambridge:Harvard UniversityPress,1966)617-19.

28

aspectof the consecrationthe priestswere to undergo. Eachpriest's 6 included in being bathed water. The precedentfor this consecration is found in Exodus 29: 4, Moses is instructed where concerningthe practice Leviticus 8: 6, instructions the and where are saidto be carried out. matter, Then Moses brought Aaron and his sons forward and washed them with water (gNoucrEv).

This action takesplace at the entranceof the sanctuaryto prepare the 7 Such for for their sacred tasks. entry. washing consecrates them priests As Keil and Delitzsch explain:

This cleansingfrom bodily uncleannesswasa symbolof the putting awayof the filth of sin; the washingof the body therefore wasa symbolof spiritual cleansing,without which no one can draw near to God, and leastof all thosewho 8 duties of reconciliation. were to perform the 6From indicationsthis bathing all wasa completebath. Although rM is used to designatewashingfor partsof the bodyaswell ascompletebaths,the contextindicates that Leviticus8:6 implies the latter. Cf. F. Brown, S. R. Driver, and C. A- Briggs,A HebrewandEnglishLericon of 7heOld Testament(Oxford: ClarendonPress,1976)934. The LXX translatorsprefer this understandingin that Aoucrev is usedto translate rrn,. 7p. Oxy.840ap earsto confirm this practiceduring the time of the ministry of Jesusand/orearlychurcK. In this agraphon,a PharisaicChief PriestconfrontsJesusand his discipleswho haveenteredthe outer court of the Temple. In defenseof his own Priest Chief Pharisaic the responds, purity, I am clean. For I have bathed myself (d%oucTdpijv) in the pool of David and have gone down by one stair and come by the other and have put on white and clean clothes and only then have I come hither and Viewed the holy utensils.

If, asJoachimJeremiasargues,this pspel fragment,which datesto about400 CE, it from is If is a life, this jesus' confirmed. authentic event priestly practice an represents has been least historical preserved story at a morsel of remembrance apocryphal wholly in the descriptionof priestlywashing. Cf. J. Jeremias,77zeUnknownSayingsofJesus, trans.by R. Fuller, (Eondon: S.P.CK, 1964)47-60. 8C F. Keil and F. Delitzsch,Commentaqon TheOld Testamentin TenVolumes. ThePentateuch1,trans.by J. Martin (Grand Rapids: Eerdmans,1975)335. Cf G. J. Wenham,TheBook ofLevilicus (Grand Rapids: Eerdmans,1979)139.

29

It appearsthat the initiatory bath (Exodus29:4) wasthought to be valid for life (as there is no evidencethat it wasto be repeated),while the hands and feet were washeddue to their constantexposureand possible contamination. Consequently,the washingof the handsand feet are repeatedactsof purification to prepare the priest for a variety of sacred 9 activities. Philo (Quaestioneset Solutionesin Exodum12) bearswitnessto a In idea. a discussion of priestly preparation before the offer of a similar

sacrifice,Philo mentionsseveralaspectsof preparing the soul and body. In a summarynotation he observes: to the saying, one should not enter with according ... 10 feet God. the on unwashed pavement of the temple of

Sincethe sayingis in the contextof a discussionof priestly dutiesit suggeststhe continuation of the practiceas a part of cultic preparations for priests. The purposeof thesewashingsis bound up in obtainingcultic Noth Martin observes: purity. The order for the High Priest and prieststo washthemselvesis mademore emphaticby the observationthat deathwill follow any performanceof the priestly functionswithout cultic purity, asthe "holy" works destructionon the "unholy". Here eternal 91tis also possibleto view the washingsasgraphicdepictionsof the division betweenholy and profane. By removingthe profanedirt/dust, the priestspreservethe distinction betweenholy and seculardomains. In this case,the dirt/dust is not so much the issue(sinceinside the tabernaclepriestswalk on dirt) askeepingelementsin their respectivespheres.Cf. M. Douglas,,PufityandDanger(London: Routledge& Kegan Paul, 1966). IOCitedaccordingto the translationof Ralph Marcus,Philo. Questionsand AnswersonErodus SupplementIl (Cambridge:HarvardUniversityPress,1970)7.

30

bodily purity is thought to havea mysteriousconnectionwith 11 is it. cultic purity and most probably a part of Bodily purity signifiesthat the priest is cultically acceptableto Yahweh. Philo (De Vita Mosis 11138)understandsthesewashingsto symbolize ethical/moral realities: Washing the hands and feet is a symbol of a blameless life, of in in laudable actions, and of cleanliness employed years straight travelling, not on the rough road or more properly pathless waste of vice, but on the smooth high road through virtue's land. Let him, he means, who shall be purified with him bethink that the mirrors were the material of this water, he himself his behold to the that own mind as may end vessel, in a mirror; and, if some ugly spot appear of unreasoning heights him to passion, either of pleasure, uplifting and raising which nature forbids, or of its converse pain, making him distorting fear, him down diverting and and pulling or of shrink the straight course to which his face was set, or of desire, has dragging him he to not got, then and what perforce pulling he may salve and heal the sore and hope to gain the beauty in lies is For beauty body of which genuine and unalloyed. in fine a complexion and good parts, wellproportioned But its bloom. flesh, is the of and short season condition of beauty of mind lies in harmony of creed, in consent of 12 virtues. 11M. Noth, Fxodus,trans.by J. S. Bowden(Philadelphia: WestminsterPress, 1962)237. Cf. alsoI P. Hyatt, Fxodus(Grand Rapids: Eerdmans,1980)294. 12Citedaccordingto the translationof F. H. Colson,Philo VI (London: Legibus1207)evensees William Heinemann,1966)517. Philo (DeSpecialibus in for the washingof the feet of a sacrificialanimal: the worshipper significance By the washingof the feet is meantthat his stepsshould no longerbe on in God does For lover but tread the the the of air. of upper soul earth truth leapfrom earth to heavenand wing its wayon high, eagerto take its placein the ranksand sharethe orderedmarchof sun and moon and all-holy, all-harmonioushost of the other stars,marshalledandled by God whosekingshipnone candisputeor usurp,the kingshipby which everythingis justly governed. Cited according to the translation of F. A. Colson, PhUo VII (London: William Heinemann, 1968) 217.

31

Without overestimatingthe value of Philo's statement,it appearsthat his is understanding representativeof a particular contemporaryattitude In Hst kinds to the the the attached significance rite. a mishnaic of about for into Temple, 9: 5 includes inappropriate Berakoth the things entry of feet: the washing without entrance A man shouldnot behavehimself unseemlywhile opposite the Eastern Gate of the Temple sinceit facestowardthe Holy of Holies. He maynot enter into the Temple Mount his his his dust the staff or or sandal or wallet, with with feet, he it his nor may make of a short by-path;still upon lessmay he spit there.13 Although this law is not restricted to a discussion of the priests, as in the Philonic passage,it does suggestthat footwashing had a significance for (staff, from which other prohibitions sandal, and wallet) may ritual purity 14 deduced. have been

2 Domestic Settingsfor PersonalHygiene and Comfort. in domesticsettingsis dividedinto The evidencefor footwashing two sections,sincefootwashingfor the purposeof hospitalityordinarily depictsa host/hostessas offeringwater to the guest,while footwashingfor the purposeof personalhygieneand comfort is usuallysecuredby the individual him/herself.

13H.Danby,TheMishnah: TranslatedfromtheHebrewwithIntroductionand BriefErplanatoryNotes(London: OxfordUniversity Press,1974)10. 140n the other hand,if this lawcomesfrom either of the pre-70groupswhich sought to extendpurity to all areasof life, then it matterslittle whetherBerakoth 9:5 is laity. Ile both directed to or concern priests of would be the same. specifically

32

Three Old Testamentpassagesdescribefootwashingin domestic for hygiene personal and comfort: 2 Samuel11:8-11; 19:24; and settings Songof Songs5:3. 2 Samuel11:6-13describesDavid's attemptsto divert responsibility for Bathsheba's pregnancy from himself to her husband Uriah. At David's Bathsheba's husband is brought to the King. While in the royal request presence Uriah is instructed, "Go down to your house and wash your feet (KU1 VlWat

3aq TOUq 7TO,

" Exactly what David meant by "wash CFOU).

is debated, feet" with several explanations offered. your

It has been suggestedthat 2 Samuel 11:8 must be understood

within the contextof regulationsgoverningritual purity for Holy War. One suchallegedregulationis abstinencefrom cohabitation(cf. I Samuel 21:5; Deuteronomy23:10-15;Numbers31:16-24).15 Two different estimatesconcerningthe meaningof "washyour feet" are derivedfrom the Holy War of regulations.The more commonof the two argues premise that 'Washyour feet" is a "... euphemisticcircumlocutionin what amounts to a dispensationto Uriah to cohabitwith his wife, sincehe would be free to staylong enoughin town to purify himself."16 Therefore, to washthe feet would mean to cohabitwith Bethshebaand, thereby,lose his ritual Holy War. However, for JamesSwetnam.arguesthat it is the act of purity footwashingitself which puts one into a stateof ritual purity. According to 15CLG. von Rad,DerHeiligeKriegiin Alten Israel (GOttingen: Vandenhoeck& Ruprecht, 1958)7. 16U.Simon,"TbePoor Man'sEwe-Lamb. An Example of a Juridical Parable," Bib 48 (1967)214. For a similar understandingcL J. Mauchline,I and 2 Samuel (London: Oliphants,1967)249.

33

Swetnam,David instructsUriah, who is in a stateof ritual purity for Holy War, to put himself out of the stateby havingsexualintercoursewith Bathshebaand then washhis feet to regainhis previousstatus.17 While certain Holy War regulationsmayhavebeenin existenceat this time, the footwashing be in is lacking. that must understood such a context evidence As for Swetnam'ssuggestion,it appearstoo conjecturalto be plausible. Swetnamhimself admits,'This interpretation is speculative,for there is no clear proof elsewherethat the washingof the feet wasa ceremonywhich initiated the ritual purity required by an Israelitewarrior."18 Although few Holy War idea find be the that to the context self-evident, scholars footwashingis a euphemismfor sexualintercoursedoesfind advocates.19 While certain Old Testamentpassages mayrefer to the feet in a ), (Judges Samuel Ruth 3: 7? fashion Isaiah 7: 3: 25; 1 24: 3; 20; euphemistic "washingthe feet" is not usedeuphemisticallywith the possibleexception of this passage.Besidesthe etymologicalevidence,one mustwonder King's in David freely light the would speak so plan to conceal of whether his own previousactions. It is much more probablethat David meansno more than to go 20 home and makeyourself comfortable. Even thoughgoingto the 17j. Swetnam, *A Review Georg Richter, Die Fusswaschungim of Johannesevangelium. Geschichteihrer Deutung.wBib 49 (1968) 441. 18ibid. 191n addition to Simon and Mauchline cf. P. Kyle McCarter, Jr., 2 Samuel (Garden City: Doubleday, 1984) 286. 20For this view cf. H. P. Smith, A Critical and Eregetical Commentary on the Books ofSamuel (Edinburgh: T. & T. Clark, 1899) 318, Keil and Delitzsch, I and 2 Samuel 384, and Brown, Driver, Briggs, 920.

34

comforts of home might imply a conjugalvisit'21it appearsto be reading too much into the commandto washthe feet for it to be an instruction for Uriah to have sexualintercoursewith Bathsheba.Again, it shouldbe rememberedthat washingthe feet wasa comfort hard to comeby in itself be and service would a luxury comparedto the sparsely military furnished military camp. Of course,more thanjust footwashingmight be implied, but at leastwashingthe feet is designated. An additional piece of information concerningfootwashingfor personalcomfort and hygieneis found in 2 Samuel19:24 (25). As David is following to the attempted coupby Absalom and his power, returning Saul's grandsonmeetsthe King. David inquiresas to why cohorts, Mephiboshethdid not join him earlier (cf. 2 Samuel16:1-4). Mephiboshethis describedin the following fashion: He had not taken care of his feet or trimmed his moustache or washedhis clothesfrom the day the King left until the day he returned safely. All these conditions are signs of mourning. 22 Mephibosheth's

intention is

to persuade David of his loyalty and of his genuine distress at the King's misfortune.

The major issue for this inquiry is to understand what is

by the phrase 11ý11 109-6. meant understood?

In particular, how should -,M?. v be

717he LXX uses Grmpanrzwcato translate M. V. While in this

21While Hertzberg allows for this allusion, he seemsto prefer "make yourself comfortable" as the meaniýg of footwashing. H. W. Hertzberg, 1 and 2 Samuel trans. by I S. Bowden (Philadelphia. Westminster, 1964) 310. 22p. P- Ackroyd, The SecondBook Samuel (Cambridge: Cambridge of University Press, 1977) 181 and Hertzberg, 366.

35

idea is the of medical attention not dominant, no doubt the context translators chose this word due, in part, to Mephibosheth's infirmity. Most scholars interpret i-W. V in the senseof "to wash the feet".23 The lone exception to this understanding is McCarter who opts to translate the 24 "trim Deuteronomy 21:12 is offered as supporting the as nails". phrase One of the procedures which an alien must undergo to be evidence. Israel's is "trim into to the nails" (M)IMMIN Mov). midst accepted

It is

true that PWVis used in both verses; however, two points militate against this suggestion. First, while the feet may be implied in Deuteronomy 21: 12 they are not specifically mentioned, nor, consequently emphasized. Second, and more importantly, these two passagesrepresent two radically different contexts. The trimming of the nails in Deuteronomy is given cultic

its by placementin regulationsfor admissioninto Israel. The significance Samuel in 2 clearlydealswith personalhygieneand comfort. passage While the phrase11ý11t-M? V-Xý may meannot caringfor the feet, this include in fact feet, the the probability all not even given washing would that Mephiboshethwascrippled. The final Old Testamentpassageclearlyrefers to footwashingfor hygiene Song Songs 5: The 3. belovedresponds and comfort, of personal to her lover, who desiresto enter:

23CL Brown, Driver, Briggs, 749b; Ackroyd, 181; and Keil and Delitzsch, 447. 24McCarter, 417.

36

I have taken off my robe, must I put it on again? I have washedmy feet, must I soil them again? Despite the frequent useof double entendrein the Song,a fairly literal understandingof this verseis the bestway to approachit. The beloved has alreadyretired, which includeswashingher feet.25 This note is surely to be taken as a signof comfort and/or hygiene.Any euphemistic 26 is best. connotation secondaryat In the first centuryC.E., footwashingcameto be suchan expected part of personalhygienethat to approacha task without adequate preparation could be describedasacting"with unwashedfeet," i.e. impromptu. In defendingAbraham'sconductin claimingSarahas his (Quaestiones Philo et Solutionesin GenesinIV 60) warns: sister, Wherefore anyonewho saysthat this (wasdone) through levity of characterwith unwashedfeet is deservingof ... 27 condemnation. In eachpassageexaminedin this inquiry, the feet are washedfor reasons of personalhygieneand comfort. Ritual purity doesnot appearto be the primary emphasisnor do euphemisticunderstandingsbestexplain the passages.Obviously,washingthe feet is a comfort justified on its own All the citationsalsoseemto indicatethat eachindividualwashed merit. his or her own feet. 25Cf. C. D. Ginsburg, The Song ofSongs (New York: KTAV Publishing House, Inc., 1970) 165. Cf. also Keil and Delitzsch, Song ofSolomon 93. 2611iis assessmentappears to be in agreement with the positions of M. H. Pope, The Song of Songs (Garden City: Doubleday, 1977) 515; G. I- Carr, The Song qfSolotnon (Downers Grove: InterVarsity Press, 1984) 133, and Lohse 113 n. 12.

27Citedaccordingto the translationof R. Marcus,Philo Supplement11 (Cambridge:Harvard UniversityPress,1971)340.

37

L, -

3 botwashing in Domestic Settingsfor the Purpose of .r Hospitality. By far the most frequent referencesto footwashingoccur in hospitality, of with much of the evidencebeingfound in Genesis. contexts Each citation refers to footwashingasan expectedform of hospitality. Genesis18 containsthe story of Abram's encounterwith the messengers from God who bring word that Sarahwill conceiveand give birth to a son. In greetingthesemen Abram says,"Let a little water be brought, and then you may all washyour feet and rest under this tree." Footwashingis obviouslyan act of hospitality,especiallyin light of its context,i.e., the 28 hospitable gestures. Yet, while the purposeis rather easyto other discern,it is unclearwho actuallywashesthe feet, the messengers or Abraham's servants.If the Hebrew text were relied upon solely,it would washedtheir own feet. In the phraseýý1ý1'1 appear that thesemessengers iyrni, rrn is in the imperative. Sincethe form is secondpersonplural, it could refresh seemsthat after water is brought thesemessengers themselvesby washingtheir tired, dustyfeet. However,the LXX implies that someoneelsewill washthe feet of the messengers.Ile LXX renders Genesis18:4 in the following manner: Mjpýpeý-r(o5ý {;Bo)p xal ý)p@j)v, vt4td-rwctv -rouc; 7ro3aq Kcti xcrrctiyuýcvre -6710TO aEvapov. The only commandtheseindividualsare givenis to rest under the tree. The other two verbsimply that thoseactionswill be done for 28CE especiallythe remarksof C Westermann,Genesis12-36. - A Commentary, trans.by II Scullion (Minneapolis: Augsburg,1985)278.

38

them. Of particular importanceis the way in which irn is translated. Instead of the expectedsecondpersonplural, the imperativeoccursin the third personplural v tiyd-rwamv,with the meaning"let them washyour feet". This renderingclearly implies that Abram's servants(who alsobring the water) are to washthe feet of the guests. The next text of importancefor this inquiry (19:2) continuesthe After leaving Abram journey Sodom. line the they to messengers. of story Upon their arrival they wait at the city gate,where Lot invitesthem to his home. "My lords," he said,"pleaseturn asideto your servant's house. You canwashyour feet and spendthe night and then go on your way early in the morning." As in 18:4, the invitation to washthe feet is in the contextof hospitality. Once again, the offer of water to wash the feet, which are tired and dusty from travel, is portrayed as a very natural suggestion. Both 61'1 2 Hebrew IYMI. However, 18:4 and 19: contain the same phrase 0: LXX it the this renders as KUt' vtTacree occasion on

-roUc; =Baq

Why bpO^)V, feet. indicating that the two to their are messengers own wash , the LXX translates the same form of rM in two different ways is hard to determine, unless it be that the translators supposed that since Abraham had servants, while Lot did not,

they would be employed in such a

task. At any rate, the messengersappear to wash their own feet in 19:2.

Footwashingis mentionedin another Genesispassage,24:32, asa hospitableact. Abram sent his servant,Eleazar,to bring back a wife for Isaac. Laban, the brother of the prospectivebride, offers Eleazar*andhis

39

feet fodder for to their their camels. The wash and water associates Hebrew text is again ambiguous as to who washes the feet. The infinitive construct, 11i)1-1rlriý, could simply mean that the guests are to wash their do for However, feet the that them. someone else would washing or own Mop feet: LXX that the to their the guests are wash own makes clear &. TOT(; 7TOCYt'VCtýTOUOKCt't' TOU; 71OCTIVTC-OV VBPG^3v Vt'41CtCTE)Ctt O)V

PET

MUTO U.

A final passagein Genesisis relevant to this inquiry. In 43:24 Joseph's brothers are given water to wash their feet and are given fodder for their donkeys. Not only is this offer an act of hospitality, but it appears is in footwashing the some way related to the fact that they soon eat that Again Hebrew LXX Joseph. the text the and seem to disagree about with feet. The (the t3i'611 1YM11 the they that clause, states who washes brothers) washed their own feet. Since in the previous clause,13113-711, the verb is third person singular, the shift to third person plural, 1YM11,makes this conclusion fairly obvious. However, the LXX renders the verse in a different fashion. Instead of the brothers washing their feet, the LXX implies that Joseph's steward performs this task, Kctl five-iKev

Ubo)p

infinitive By the the a&r6W. 7ro5uq aorist active using vt4ictt -rouc; translators imply that the steward washes the feet. Otherwise, one would in 24: 32. the voice, as middle expect Among

the many difficult

devoted

to the Levite

Tucked

away almost incidentally

stories recorded

and his concubine

in Judges, the narrative

is one of the most troublesome.

is a reference

to footwashing.

An old

40

invites Levite Ephraim his for from his home the to and companions man the evening. The text records(19:21), "After they had washedtheir feet, they had somethingto eat and drink." Severalaspectsof this verseare Similarly to a number of other passages, aspart of the act of noteworthy. hospitality water is provided by a host for footwashing.In addition, the footwashingimmediatelyprecedesa meal. Finally, both the Hebrew text feet,, LXX the the gueststhemselves. the about agree who washes and The sameHebrew phraseis usedasthat in Genesis43:24,while the LXX [aý-ro']29ýv it this occasion as KU1 I byavro -rou(; 7ro6aq on renders infinitive Instead the the translatorschosethe of aorist middle a6T(Rov. indicative. middle aorist Another Old Testamentpassagewhich includesa referenceto footwashing is found in 1 Samuel. Chapter 25 relates the intriguing account Abigail. After Abigail's Nabal, husband David his dies, David, and sends of him Abigail her his her bring by bowing to them to as greets wife. servants face to the ground and saying, "Here is your maidservant, ready to serve you feet " While footwashing the the of my master's servants. offer of and wash is a hospitable gesture, the emphasisis upon the fact that Abigail is ready to Both Hebrew LXX David's the text the servants. and underscore the serve idea that Abigail is placing herself in the position of a servant (It1w and ý 5oU'Mj respectively). As Smith observes,"She is willing to be the lowest of his servants, a maid to wash the feet of his slaves.1,30 291lis

pronoun appearsin Sinaiticusbut not in Alexandrinus. 30Smith,228.

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The idea of the host/hostesspersonallywashingthe feet of guests in Jewish later Closer literature. to the time of the Fourth continues Gospel's composition is evidence from the Testament of Abraham. 31 This document purports to be an account of Abraham's preparation for death. To accomplish such a task God dispatches Michael, the angel, to inform Abraham of his impending death so that he might make the appropriate Having been praised for his hospitality (1: 1-2), Abraham arrangements. meets Michael and they travel to Abraham's home. When they arrive, Abraham instructs his son (3:6-9): "Isaac, my child, draw water from the well and bring it to me in the vessel so that we may wash this stranger's feet; for he is tired, having come to us from a long journey. " And so Isaac ran to the well and drew water into the vesseland brought it to them. Then Abraham went forward and feet Commander-in-Chief Michael. the the of washed Abraham's heart was moved and he wept over the 32 stranger. Immediately after this reception Abraham and Michael recline and eat. Not only does this story show that footwashing is an act of hospitality, it Abraham is indicates that willing to serve the angelic messengerby also While feet. is his Abigail's this to similar response,the account washing differs from Genesis 18:4 where it appears that either the messengersor

31jt appears that the most probable date for the Testament of Abraham is ca. 100 C E. Cf. the discussions in H. F. D. Sparks, ed., TheApocryphal Old Testament (oxford: Clarendon Press, 1984) 394-95 and I H. Charlesworth, The Old Testament PseudepigraphaI (Garden City: Doubleday, 1983) 874-75. 32Cited according to the translation of E. P. Sanders, "Testament Abraham, " of Charlesworth, 1883.

SFIETMED UNIVERSITY LIBRARY

42

Abram's servants perform the task of washing the feet.33 A final

is footwashing immediately the that precedesa meal. point significant Other evidencefrom this generalperiod is found in the story of 34 A description of Joseph being received in Aseneth. Joseph and

Pentephres'houseis given in 7:1: And Josephentered the houseof Pentephresand sat upon the throne. And they washedhis feet and set a table before him by itself, becauseJosephneverate with the Egyptians, for this wasan abominationto him.35 Again, footwashingis a hospitablegesture,and it immediatelyprecedesa meal.

36

Later in the story (13:15),while Asenethis makinga confessionof

33RecensionB of the Testamentof Abrahamrelatesthat story in a somewhat different fashion: As he came into the house, Abraham said to his servants, "Arise and go out to the flock and bring three lambs and slaughter (them) quickly and pf)epare (them), so that we may eat and drink, becausethis day is (a day 0 good cheer." And the servants brought the lambs, and Abraham called his son Isaac and said to him, "Isaac,my child, arise and put water into the vessel,so that we may wash the feet of this stranpr. 0 And he brought (it) as he was commanded. And Abraham said, I have an insight (into) what will come to pass,that in this bowl I shall not again wash the feet of a man who is entertained as a guest with us.' When Isaac heard his father saying these things, he wept and said to him, "My father, what is this that you say, 'It is my last time to wash a stranger's feet'? " (Sanders, 896-97). 341n all probability this document should be dated somewhere between the first Charlesworth (II CE Cf. Sparks (496-97) FC. B. the second century and and century 187-88). 35Cited according to the translation of C Burchard in Charlesworth, 11210.

36nere is sometextual uncertaintyconcerningthe reading'they washedhis feet." Certainwitnessessupport "hewashedhis feet." The former shouldbe acceptedfor hand, "they his On better the the least one support witnesses washed two reasons. at feet." On the other hand,this readingcohereswith the characteristicsof the book. For if the onyinal readingshouldbe "he washedhis feet," this is the only placein the document his In likefihood Pentephres' behalL this task on own all perform must oseph . where feet. Joseph's wash servants

43

God for Joseph's she asks safetyand the opportunity to praying, and sin includes his washinghis feet: serve as slave,which Lord, I commit him to you, becauseI love him beyondmy (own) soul. Preservehim in the wisdomof your grace. And you, Lord, commit me to him for a maidservantand slave. And I will makehis bed feet his and wash him on and wait and be a slavefor him and servehim forever (and) ever. 37

Aseneth'sPrayerequatesthe washingof another'sfeet with a signof implies indeed, 7: 1 If, that servantswashedJoseph'sfeet on that service. hardly be here. It is the can point missed also evidentthat this occasion desire comesfrom her love for Joseph. In Chapter20 AsenethreceivesJosephinto her father'shousefor a Joseph is From it is banquet to the which attend. obvious context special that Joseph and Aseneth are to be married. 20:1-5 describeswhat

precedesthe meal: And Aseneth said to Joseph, "Come, my Lord, and enter our house, because I have prepared our house and made a great dinner." And she grasped his right hand and led him into her house and seated him on Pentephres' her father's throne. And she brought water to wash his feet. And Joseph said, "Let one of the virgins come and wash my feet. " And Aseneth said to him, "No my Lord, becauseyou are my lord from now on, and I (am) your maidservant. And why do you say this (that) another virgin (is) to wash your feet? For your feet are my feet, and your hands are my hands, and 37Charlesworth, 11224.

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feet (woman) and my soul, your another soul will never your " And him his feet. Joseph And she and urged washed wash. looked at her hands,and theywere like handsof Iffe, and her fingersfine like (the) fingersof a fast writing scribe. And after this Josephgraspedher right hand and kissedit, 38 kissed his head Aseneth his (hand). and sat at right and In sendingawayher servantgirls,Aseneth exhibitsher deeplove and In footwashing, in is Joseph. for this sum, context, offered asa concern banquet by hostess herself. before hospitality the a sign of

Servitude. 4. Foot-washing and A final group of textsmakesclear that footwashingis to be In Abigail to the servitude. addition evidence and about with associated Aseneth, another exampleis found in two different Psalms.In both songs, the context is one of military battle and future conquest.Both Psalm60:8 (10) and Psalm108:9 (10) record: Moab is my washbasin, upon Edorn I tossmy sandal; in I Philistia triumph. shout over The lines about Moab and Edom are of special interest. Moab is described as a washbasin IYM TO. Edward Neufeld observes,'The 'basin'... 'wash in 'casting to pot' or off the connection a with reference indicates for their the purpose of washing common use clearly sandal' feet. ',39 It is clear from the reference that Moab "... is to be so reduced 38ibid., 234. 3913-Neufeld, "Hygiene Conditions in Ancient Israel (Iron Age), " Biblical Archaeologist Reader IV, ed. by E. F. Campbell, Jr. and D. N. Freedman (Sheffield: Almond Press, 1983) 158.

45

that he becomesthe washbasinwhich is carried by a slaveto pour water 40 hands feet. his Clearly, the footbasin and, by master's or over 41 footwashing itself are associatedwith servitude. extension, It may be that the reference to the sandal being tossed upon Edorn is no more than a traditional sign of ownership.42 However, there is good believe footwashing is that to a symbol of reason present. Derek Kidner is "... the of a man returning home and flinging his shoes to picture notes, "43 Briggs' into a comer. or observations relate this verse to slave a footwashing in a more explicit fashion: Edom, the troublesome neighbor of Judah, on the southeast, was also so reduced as to become another slave to whom the master kicks off the sandals when he would have them removed to wash his feet.44

At the very least,one cansafelyassumea connectionbetweenthe sandal and servitude. In hyperbolic language45Psalm 58:10 (11) usesfootwashing

imagery to expressthe vindicationof the righteousover evil foes.

40C A. Briggs and E. G. Brigs, TheBook ofPsaltm II (Edinburgh: T. & T. Clark, 1907)60. CEalsoKeil and Delitzch,Psalim 199. 41Severalexamplesof footbathsare extantfrom the archaeological excavations in central Samaria.Most of the footbaths,which dateca.eighth centuryB.C.E., are round with a support in the centeron which the foot could rest. CL I W. Crowfoot, G.M. Crowfoot,and K. M. Kenyon,TheObjectsfromSamaria(London: Palestine Exploration Fund, 1957)185-87fig. 29,and plate XVII 16. 42Cf. Keil-Delitzsch,199;A. A- Anderson,PsalmsI (London: Oliphants,1975) 445; andI H. Eaton,Psalms(London: SCM Press,Ltd., 1967)156. 43D. Kidner, Psalms 1-72 (Downer's Grove: IVP, 1978) 218. 44Briggs, 60. 45Anderson, 1434.

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The righteouswill be gladwhen they are avenged, when they bathe their feet in the blood of the wicked. In this picture of vengeancethe very life's blood of the wicked will be used to washthe feet of the righteous. Not only is there the idea of the freeflowing blood of the wicked, but alsothe issueof subjugation. The wicked defeated. be certainly will

5. Summary. In ancientJewishsocietyfootwashingfunctionsin a variety of ways. From requirementsfor priestly admissioninto the tabemacle/templeto hospitality Several is the comfort and practice commonplace. personal concludingobservationscontribute to a better understandingof the footwashingepisoderecordedin John 13. First, footwashingpreparedone for a variety of thingsin Jewish antiquity. Footwashingwasso commonthat the lack of adequate " be feet. "with by the could expressed phrase unwashed preparation Second,referencesto footwashingfor the purposeof hospitality are very frequent and this function is quite significantfor John 13. Ordinarily, this is In footwashing the offer of a meal. certain situations usageentails footwashing Third, is for the portrayed as preparation meal. specifically While host/hostess the responsibility of servants. offers the a generally hospitableact, it is ordinarily carriedout by his/herslaves,eventhough the is his/her feet. There sometimes wash own so much an may guest identification of servantsand footwashingthat the footbasincomesto

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function figuratively asa signof servitude. Thosewho receivefootwashing Fourth, in the those the social superiors of always who render service. are love deep and/or extremedevotiona host or loved one might casesof Due its feet humble to the of another. nature, the performanceof wash such an act demonstratestremendousaffection and/or servitude.

B. Footwashingin the Graeco-RomanWorld. The evidence for footwashing is divided into four sections in this (1) inquiry: (2) domestic for the ritual settings, settings of personal part hygiene and comfort, (3) domestic settings devoted to hospitality: (a) a (b) in for banquet, and, of welcome/greeting a preparation and gesture (4) settings which identify those who perform this task.

Footwashing and Ritual Settings. Generalwashings life are too of a ritual naturein Graeco-Roman in document to the presentstudy,for ritual purity required numerous However, infrequently footwashing Icinds of washings-46 appears various

in little support of the practice. evidence with Near the end of Homer's Odyssey (XXII 454-480),Telemachus,the Melanthius the swineherd slay and and a number of women. neatherd,

Following the murders,Homer recounts: Therefore, they washed their hands and feet, and went into 46Examples Iliad VI 265; of suchrites are found in: Homer, Odyssq11260-61; Hesiod, WorksandDays724-25;Juvenal,SatireVI 520-31;'Meophrastus,Characters XVI; Pausanius,Descriptionof Greece.Phocis,OzolianLocri XXMV 8; Elius XIII 3.

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47 Odysseus, done. house to the and the work was This first step of purification is followed by a request from Odysseusfor hall In feet fire to the this text the completely. purge are and sulphur hands killers. the to the purify with washed along Other evidence of footwashing for ritual purposes is related to Both Homer (fliad Strabo XVI holy 235) into sites. and entrance (Geography VII 328) imply that footwashing normally precedes entrance into a sacred place, whether oracle or temple. In a prayer to Zeus, Achilles describes the Selli, Zeus' interpreters (who dwell in the "... feet Dodona), the temple of as unwashed men with neighborhood of that couch on the ground."48 In describing the Selli in this fashion Achilles is drawing attention to the fact that their behavior is different from what is Strabo (VII figures. 328) explains that prophetic among customary Homer's phrase should be taken to mean the Selli were barbarians. The implication of Strabo's explanation is that the behavior of the Selli is so Strabo's During its foreign influences. it to that owe origin must unusual Greeks deduced be it the that among most individuals washed time can holy before feet a place. entering their Fabius Pictor (Delure Sacerdotis16), a Roman historian in the third Roman C. E., B. testimony that certain at some point preserves century in footwashing: ritual priests participated 47Cited according to the translation of A. T. Murray, Homer: The Odyssey11 (London: William Heinemann, 1919) 371. 48Cited according to the translation of A. T. Murray, Homer.- 77zeIliad II (Cambridge: Harvard University Press, 1946) 181.

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He (or she) has to present water for hands and feet; in the left hand he has to hold the wash basin, in his right hand a 49 vessel with water.

Unfortunately, this fragmentis unrelatedto other instructionsso that neither the cult nor the occasionare identifiable. Pliny (NaturalHistory MV

102)notes that a certain selagoplant

in be a state of purity with bare feet that have just been gathered should washed:

Like this sabineherb is the plant called selago. It is gatheredwithout iron with the right hand, thrust under the tunic through the left arm hole, as though the gathererwere thieving. He shouldbe clad in white, and havebare feet washedclean;before gatheringhe should make a sacrificial The bread of and wine. offering plant is carried in a new napkin. T'heDruids of Gaul haverecordedthat it shouldbe kept on the personto ward off fatalities, and that smokeof it is goodfor all diseasesof the eyes.50 Obviously,the plant is consideredto havesuchpowersthat ritual purity is its in gathering. required

2 Footwashing and Hygiene. Severalpiecesof evidencedocumentthe commonusageof footwashingfor hygienicpurposes.Lucian (Demonax4) demonstratesthe frequencyof domesticfootwashingin describingDemonax'sdecisionto study philosophy: 49H. Peter,HistoricuntRomanorumReliquiceI (Stuttgart: Verlag B. G. Teubner, 1967)116. 50Citedaccordingto the translationof W. H. S.Jones,Pliny. Natural History VII (Cambridge: HarvardUniversityPress,1956)75.

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You must not conceive,however,that he rushedinto these 51 feet, the matters with unwashed as sayinggoes. It appearsthat footwashingwasso commonin domesticcontextsfor hygienicpurposesthat it gaverise to a traditional sayingwhich described the commencementof a courseof action without due preparation as rushing into matterswith unwashedfeet. Juvenal(Satires111271-277), a Latin satirist from the early second C. E., describing hazards the of walldngabout the streetsof Rome century implies footwashing is a normal part of hygiene: that at night Seehow pots strike and dent the sturdypavement. There's death from everywindow whereyou move. You'd be a fool to venture out to dine, obliviousof what goeson above, having pennedthat dotted line of your last without testament. You canbut hope they spill a chamberpot (pelvis).52 This humorous note indicates that much worse accidents can occur than being drenched with water thrown out of a foot basin from above. The expected nature of such an event argues for the commonality of footwashing in the home. The clearest affirmation that footwashing was commonplace in personal hygiene comes from Apuleius (Apology 8). After being ridiculed for advocating the use of tooth powder for oral hygiene, Apuleius seeks to defend its use by suggestingit to be as essential as footwashing:

51Cited accordingto the translationof A. M. Hamon, Lucian: Demonar (London: William Heinemann,1913)145. 52Citedaccordingto the translationof I Mazzaro,Juvenal.Satires(Ann Arbor: University of MichiganPress,1965)45.

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I should be obliged, therefore,if my critic Aemilianuswould answerme whether he is ever in the habit of washingthe feet, or, if he admits that he is in the habit of doing,whether he is prepared to arguethat a man shouldpay more attention to the cleanlinessof his feet than that of his 53 teeth. The intent of the comparisonis the identification of a commonhygienic be Footwashing is oral cleanliness might compared. which with practice in this passage. custom an expected Additional documentation of footwashing for hygienic purposes is found in the form of a Cryptic terra-cotta of a nude woman washing her feet in a footbasin54 and in the frequency with which texts refer to triPods, 55 discovery. footwashing, and their archaeological used for

3. Footwashing and Hospitality.

a. Welcome. One of the functions of footwashing in contexts of hospitality is as a

in Homer The is found of classicexample sucha custom sign of welcome.

53Cited

according to the translation of H. E. Butler, TheApolqy and Florida of Apuleius ofMadaura (Oxford: Clarendon Press, 1909) 29. 54y Sudhoff, Aus dem andken Badewesen.Medizinisch-Kulturgeschichtliche Studien an Vasenbildern. (Berlin: Allgemeine Medizinische Verlagsanstalt, 1910) 4-5. A feet is his before that on appears a painted vase, a a of man washing which scene, related journey (Sudhoff, 17). Another painted vasedepicts a servant girl tying her sandals after having washed her feet (Sudhoff, 20).. A p#ted vase contains scenesof a woman

One feet 35,40). her (Sudhoff, Still large them of is using vase. a sponge on a at washing is preservedon a drawingwhereone womanis washingher hair in a large scene another feet her in (Sudhoff, 41). to the wash prepares vase another while vase 55CLPindar,Isthmian Odes118-21and M. I Miline, "A GreekFootbath in the Metropolitan Museumof Art, "AJA 48 (1944)26-63.

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(OdysseyXIX 308-19). Without being recognized, Odysseuscomes into the home of Penelope and predicts that Odysseuswould return to this home: Then wise Penelope answered him: "Ah, stranger, I would that this word of thine might be fulfilled. Then shouldest thou straightway know of kindness and many a gift from me, so that one who met thee would call thee blessed. Yet in my heart I forebode it thus, even as it shall be. Neither shall Odysseusany more come home, nor shalt thou obtain a convoy hence, since there are not now in the house such Odysseus was among men-- as sure as ever such masters as a man there was-- to send reverend strangers on their way, But them. to still my maidens, wash the welcome and feet his bed-bedstead and prepare and cloaks stranger's and bright coverlets- that in warmth and comfort he may 56 Dawn. come to the golden

In this contextthe welcomeof a guestis explicitlyconnectedwith washing the feet of the visitor. This episodeis depictedin a number of works of in in Athens, housed A the national museum relief, portrays marble art. Odysseussitting while his feet are washedby a servant.57 Penelopestands Odysseus holds back her the mouth of the servantgirl turned as with from doubt he keeps her his identity No Penelope. to revealing closed. A skyphosfrom Chiosdepictsstfll anotherwelcomeby footwashing. Supported by a walking stick, Odysseushas his left foot he home Eumaios, is in by the the as enters a servant of who washed 58 background. Ilat

Odysseusis still carrying his belongings implies that

he has just arrived. 56Cited

according to the translation of A. T. Murray, Homer: The OdysseyII

251.

57Sudhoff,7. For other examplescL K6tting, 74648. 58ibid.,9.

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Athenaeus (DeipnosophistesXIII 583-84) records an episode which

demonstratesthat this practice continuesin the third centuryC. E. He describesa youngwoman,Gnathaena,who is madlyin love with a comic poet, Diphilus. Oncein a dramatic contestit happenedthat he (Diphilus) 'lifted' defeated and out of the theater,yet shamefully was As Gnathaena. Diphflus bade less he to the went visit none her washhis feet Gnathaenaasked, needI, indeed? 9 'head? Haven't you cometo me on your The point of interest for the presentinquiry is that evenafter Diphilus he be feet defeat, he his humiliating to washed when still expects suffers a

Gnathaena's home. arrives at b. Banquet

By far the best documentedand most frequent accountsof footwashingare contextswhere the washingprecedesa meal or banquet. The evidencefor this practiceis both explicit and implicit in nature. Herodotus(11172)recordsthe story of Amasiswho becameKing Amasis'cunning in One depicts Egypt. ability: particular, episode of Apries being thus deposed,Amasisbecameking; he wasof first he Sais. Now Siuph in the town at of province called a by held in but little the and regard wascondemned Egyptians,ashavingbeen but a commonman and of no high family, but presentlyhe won them to him by being his He had countless arrogant. and not among cunning treasuresa goldenfootbath, in which he and all thosewho feastedwith him were ever wont to washtheir feet. This he 59Cited according to the translation of Charles B. Gulick, Athenaeus. The Deipnosophists VI (London: William Heinemann, 1937) 147.

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broke in piecesand madethereof a god'simage,which he set in the most fitting place in the city; and the Egyptians cameever and anon to this imageand held it in great reverence. When Amasisknew what the townsmendid, he called the Egyptianstogether and told them that the image had been madeout of the footbath; once (saidhe) his feet in it had their and put it to yet viler washed subjects it. "So (quoth he to they revered greatly now" now uses; them) "it hasfared with me aswith the footbath; onceI was a common man,now I am your king; it is your duty to honor "60 in hold me regard. me and One issueof relevanceto the presentstudyis that the goldenfoot bath feet. indicates This for banquet to their text guests wash clearly was used that footwashingwasa regular part of the king's feasts. It should also be footwashing degradation in this that and are closely associated observed text. An extraordinaryfootwashingis describedby Plutarch(PhocionI XX 2). The account relates how Phocion's son, Phocus, competed in the Pan-Athenian games and was victorious. As a result, a number of banquet invitations were extended to Phocus, who had a proclivity for wine and irregular behavior: But Phocion declined the other invitations and granted the host he (Phocion) And honor to one only. when coveted went to the banquet and saw the general magnificence of the preparations, and particularly the footbasins of spiced he brought to the that they were guests as entered, wine Thocus, do not let thy companion his said: son and called "61 thy victory. ruin 6OCited according to the translation of A D. Godley, Herodotus I (Cambridge: Harvard University Press, 1964) 485-87. 61Cit'ed according to the translation of B. Perrin, Plutarch's Lives VIII (New York: G. P. Putnam's Sons, 1919) 189-91.

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Not only doesPlutarch documentthe place of footwashingat a banquet, but he demonstratesthat the footwashingitself could be mademore luxurious dependingupon the statureof the guest. In this case,water is replacedby spicedwine. On a paintedvasea scenedepictsProkrustesand a guestreclining 62 Under is foot Such basin. further the couch a evidence couch. a on

documentsthe place of footwashingasa commonsignof hospitality in the ancient world.

Athenaeus(Deipizosophists IX 408-09)makesnumerousreferences to washingthe handsbefore a banquetbut sayslittle in an explicit fashion However, feet. the at the end of this discussion he notes: about They used to call the dirty water (6.7r6v tppct) from the hands and feet &7rovt7rrpov. 63

Without ever describingfootwashing,Athenaeushere implies that feet did before take the-meal. the place washing

An elegantreceptionis recounted(Satyficon31) by Petronius,a Latin writer of the mid-first century C.E.: At last then we sat down, and boys from Alexandria poured water cooled with snow over our hands. Others followed down feet, knelt at our and proceeded with great skill to and hangnails. Even this unpleasant duty did not our pare 64 but kept them, they singing at their work. silence

62CL Sudhoff, 25. 63Cited according to the translation of C. B. Gulick, Athenaeus.- 7he Deipnosophists IV (London: William Heinemann, 1969) 357. 64Cited according to the translation of M. Heseltine, Petronius. Sao,?icon (London: William Heinemann, 1930) 47.

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As in the banquetdescribedby Plutarch,the host sparesno effort in Even his the with most gracious pleasures available. guests providing though the feet are not mentionedasbeingwashed,the note about their hangnailsbeing removedimplies that the footwashinghasalreadytaken place. Petroniusgivesprimary attention to the excessivegestureof hospitality offered. In some evidence it appears that removing the shoesbefore a

banquet intimatesthat footwashingfollows. Plato (Symposium213 B) describes the arrival of Alcibiades at the home of Agathon, where Socrates was already at the table:

Then Agathon said to the servants,'Take off Alcibiades' 65 he shoes,so that can recline here with us two., Alcibiades thenjoins the two at the table. The removal of the shoes feet. the the of washing entails possibly Martial, a Latin epigrammatistof the first-centuryC.E., uses (Epigrarm 11150)a similar expression in describing the strategy a certain Ligurinus employs in securing an audience for the reading of his literary works:

This, no other, is your reasonfor inviting me to dine, that Ligurinus. I have put off my recite may your verses, you shoes;at oncea hugevolume is brought alongwith the lettuce and the fish sauce.A secondis read throughwhile the first coursestandswaiting; there is a third, and the dessertdoesnot yet appear;and you recite a fourth, and finally a fifth book. Sickeningis a boar if you serveit to me 65Cited according to the translation of W. R. M. Lamb, Plato.- Lysis, Symposium Gorgias (London: William Heinemann, 1925) 211.

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so often. If you don't consign your accursed poems to the mackerel, in future, Ligurinus, you shall dine at home 66 alone. In this text the unfolding of the meal is described in careful detail. The shoes are unquestionably removed at the moment the guests arrive. Again, the washing of the feet may be implied in the notation about the removal of the shoes. Removal of the shoesat a banquet is also documented by artistic

Alexandrian An C. B. E. the third relief of century portrays works. Dionysus'arrival at a home. His host welcomeshim to recline at the table 67 Dionysus' sandalS. A dining room wall painting while a servantremoves from a housein Pompeii depictsa banquetin progress.An arriving guest is greetedwith a cup of wine offered by one servantand the removal of his 68 by shoesaccomplished anotherservant.

4. Footwashingand Service. Of specialimportancein understandingthe meaningof John 13:120 is an identification of thosenormally required to washanother'sfeet. Many Without doubt, this taskwasgenerallythe duty of slaves/servants. in the studyhaveanticipatedthis fact. cited previously evidence piecesof The following additional evidenceindicatesthe statusof thosewho wash 66Cited accordingto the translationof W. C A. Ker, Martial.- EpigramsI (London: William Heinemann,1930)193-94. 67Cf.J. Godwin,MysteqReligionsin theAncientWorld(SanFrancisco: Harper & Row, 1981)139. 68Cf.M. Grant, TheArt andLife ofPompedandHerculaneum(New York: Newsweek,1979)107.

5S

the feet of others. XIX 308) indicatesthat servantgirls welcome Homer (Odyssey Odysseusinto the home of Penelope(cf. pp. 51-52). The marble relief Odysseus' by feet being depicts this washed a servant scene portrays which (cf. p. 52). A skyphosfrom Chiosshowsthe wanderingOdysseusreclining (cf. 52). foot Plato his left p. ant stick while a serv washes upon a walking (Symposium213B), Petronius(Salyficon31), an Alexandrianrelief of Dionysius,and the wall painting from Pompeii(cf. p. 57) imply that by in instrumental the a guest of process welcoming servantsare footwashing. In Homer's story Odysseusinsiststhat none but an old servant feet: his be to woman allowed wash Nor shall anywomantouch my foot of all thosewho are ... is in hall, there the someold, trueunless serving-women hearteddamewho hassufferedin her heart asmanywoes feet I I; to touch my, grudge an one not would such as 69 XX 344-48). (Odyssey Penelopeintercedesand offers Eurycleiafor this task: Sheshallwashthy feet, weakwith agethoughshebe. Come feet Eurycleia, the of the one of arise and wash wise now, 70 (Odyssey XDC 356-58). like agewith thy master Eurycleia responds: Therefore will I washthy feet, both for Penelope'sown sake 71 (Odyssey XIX 376-77). and for thine 69A. T. Murray,Homer.,Odyssey 11253. 70ibid.,255. 7libid.

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Homer continuesthe narrative: So he spokeand the old dametook the shining cauldron with water whpre from shewasabout to washhis feet, and poured in cold water in plenty, and then addedthere to So (Odysseus) he spoke,and the old womanwent warm.... forth through the hall to bring water for his feet, for all the first wasspilled. And when shehad washedhim, and _ Odysseus, him oil, richly with again drew his chair anointed himself, fire to the to and hid his scarwith his warm nearer 72 (Odyssey XIX 386-89,503-07). rays In describing the fall of Miletus to the Persians, Herodotus (VI 19) documents that footwashing could be used as a synonym for slavery. He

it being fulfilled: Delphic as utterance and explains cites a In that day,Miletus, thou planner of works that are evil, Thou for a banquetshall servea guerdonrich shall be the spoiler; Many the long-lockedgallantswhosefeet shall be washed by thy women. Woe for my Didyman shrine! No more shall its ministers tend it. All this now cameupon the Milesians;for the most part of their men were slain by the longhairedPersians,and their women and childrenwere accountedas 73 slaves.... Not only is the referenceto the Milesianwomenwashingthe feet of the Persiansan obvioussignof subjugation,but Herodotus refers to the involuntary The forced the the of slaves. nature service and as women indicate between the a concrete connection women slaveryand of slavery footwashing. 72ibid.,263-65. 73Cited according to the translation of A. D. Godley, Heroddtus III (Cambridge: Harvard University Press, 1963) 165-67.

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Catullus(LXIV 158-63),a Latin poet of the first centuryB.C.E., footwashing He describes the anguish of slavery. with associates also

Ariadna over abandonmentby Theseusin this manner: If thou hadstno mind to wed with me for dread of the harsh bidding of thy stem father,yet thou couldsthaveled me into thy dwellingsto servethee as a slavewith labour of love, laving thy white feet with liýuid water, or with purple 4 bed. coverletspreadingthy Peleus so loves Theseus that given the choice between being abandoned by him or being his slave, she would prefer slavery. Again, the act of footwashing is used as a symbol of slavery.

A significanttext is found in Plutarch'sPompey(LXXIII 6-7),,which describesPompey'sdefeat by Caesarand the former's subsequent humiliation and flight in retreat. Pompey,who is describedasbeing totally boards Lentul two the others, of a ship with associates, and mercy at Favonius: Now, when it wastime for supperand the masterof the ship had madesuchprovisionfor them ashe could,Favonius, seeingthat Pompey,for lack of servants,wasbeginningto take off his own shoes,ran to him and took off his shoesfor him, and helped him to anoint himself. And from that time on he continuedto give Pompeysuchministry and serviceas slavesgive their masters,evendown to the washingof his feet and the preparation of his meals 75 .... The text is quite clear in identifyingfootwashingand slavery. Also

74Cited according to the translation of F. W. Cornish, The Poems of Gaius Valerius Catullus (Cambridge: Harvard University Press,1912) 109. 75Cited according to the translation of B. Perrin, Plutarch's Lives V (London: William Heinemann, 1917) 309.

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important here is the possibleequation between"removingthe shoes"and 'Washingthe feet". Another text in Plutarch (VieseusXI) makesexplicit the derogatorynature of being compelledto washanother'sfeet. In this how Theseus Sciron: killed Plutarch tells and why section Sciron robbed the passers by, according to the prevalent traditions; but as some say, he would insolently and wantonly thrust out his feet to strangers and bid them wash them, and then, while they were washing them, kick them 76 into the sea. off

Here Plutarch emphasizesthe indignity of this forced footwashing by

When Sciron inflict these tried to that victims strangers. were stressing theseinjuries upon Theseus,Scironwasthrown down upon the cliffs. The story of Scironand Theseusinspired a number of artistic One Sciron foot in foot his basin painted vase shows with a renderings. 77 his feet. Several traveler to to wash other painted a young gesturing in Theseus Sciron. dispensing These various stages of with portray vases 78 Sciron footbasin, Theseus include attacking with the aswell asTheseus 79 footbasin, into Sciron, the sea. over the throwing Petronius(Satyticon70:8) recordsan extravagantfootwashing: I am ashamed to tell you what followed: in defiance of all longhaired boys brought ointment in a some convention, 76Cited according to the translation of B. Perrin, Plutarch's Lives I (New York: MacMillan, 1914) 21. 77Cf. Sudhoff, 12. 78Cf. ibid., 13. 79Cf. ibid., 14-15.

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(pelve), basin and anointed our feet as we lay, after silver 80 little feet garlands around our and ankles. winding

As in the other referencein Petronius(Salyricon31), the preparationsare quite elegant. The lowly nature of the serviceof washingthe feet is made (Discourse Epictetus by 119), Stoic clear a philosopherof the graphically first century C.E. In a discussionabout undue arrogance,Epictetus demonstratesthat everyonemust perform certain unpleasanttasks: All men pay respectto me. Well, I alsopay respectto my I it it; and and wash wipe and for the sakeof my oil platter, flask, I drive a peg into the wall. Well then, are thesethings superior to me? No, but they supplysomeof my wantsand for this reasonI take care of them. Well, do I not attend to 81 I Do feet? his Do I him? not wash my ass? not clean IX 408-11)assignthe task Severalpassagesin Athenaeus,(Deipnosophists 82 hands feet banquet and of guests to servantS. of washing the

A final pieceof evidencethat footwashingis the responsibilityof found Here is is on a painted vase. a nude young woman servants 8OCited accordingto the translationof M. Heseltine,Petronius(London: Wflliam Heinemann,1925)135. 81Citedaccordingto the translationof G. Long, TheDiscourses ofEpictetus (New York: A. L Burt, 1897)65. 821nAthenaeus'(Deipnosophists XIII 583-84)discussionaboutGnathaena's feet Diphilus (a text discussedearlier in this chapter), the the to of poet wash refusal loved information be small madly, a piece of relevant contained(cf. pp. she may whom 53). Gnathaenarefusesto washDiphilus' feet becausehe washurafflatedin defeatand It just her. be to that due to his disastrousattempt to win the may running came dramaticcontestand his subsequentundignifiedflight, Gnathaenamaynot feel that she for her to now washhis feet. is subordinateto Diphilus. Consequently,it is not necessary If this interpretation is correct,the text speaksto the issueof footwashingand servitude from a different perspective.SinceGnathaenais no longer subordinate,sheis no longer Diphilus'feet. On the other hand,the point maybe that Diphilus came to wash required in Athenaeus, wonhis head," thencehis feet did not get dirty. Severalother passages IX 408-11)assignthe taskof washingthe handsand feet of banquet (Deipnosophists gueststo servants.

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83 from foot basin. a emptying water

In Greek literature it is extremelyrare for a non-slaveto wash These feet. for occasions ordinarily else's call specialcomment someone by the author(s). Aristophanes(Wasps605-11),a Greek poet of the fifth to fourth C. E., in describes B. boasts the such a practice recounting of a century father returning home from work: But the nicest and pleasantest part of it all is this, which I'd 'Tis forgotten to say, when with my fee in my wallet I wholly come, returning home at the close of the day. 0 then what I for its get sake; my daughter, the darling, is a welcome foremost of all, And she washesmy feet and anoints them And above them she stoops, and a kiss lets fall, care, with Till at last by the pretty Papas of her tongue she angles 94 withal my three-obol away. Without doubt the actions of the daughter are unusual, since there is little However, it should not their that children washed parents'feet. evidence be overlooked that her motive is certainly love. Otherwise, reference to her kissing the feet of her father is very hard to explain. Despite the footwashing, love to the of the daughter overrides societal attached stigma norms.

In Meleager'santhologyof epigrams(PalatineAnthology12,68) a 83Cf. Sudhoff, 24. Tlere is some question as to the woman's identity and the one for whom she empties the basin. Sudhoff calls the woman a DAmchen (woman of illher in KOtting ). to refers a discussion of servitude. Whether she is emptying the repute? footbasin for herself or another, the task is a difficult one for her. Sudhoff emphasizes the effort which she must put forth to manage the job. The main point here is that this woman must perform this menial task becauseof her position in society.

84Citedaccordingto thetranslationof B. B. Rogers, Aeschylus, Sophocles, (Chicago:Encyclopedia Britannica,1952)515. Euripides, andAristophanes

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is described. This first scene centuryB.C.E. Greek epigrammatist related describesthe emotionsof a father ashe is separatedfrom his son: I wish not Charidemus to be mine; for the fair boy looks to Zeus, as if already serving the god with nectar. I wish it not. What profits it me to have the king of heaven as a competitor for victory in love? I am content if only the boy, as he mounts to Olympus, take from earth my tears to wash his feet in memory of my love; and could he but give me one sweet, melting glance and let our lips just meet as I snatch one kiss! Let Zeus have all the rest, as is right; but yet, if he 85 I, were willing, perchance too, should taste ambrosia. The extreme of devotion to someone can be exemplified in washing the

feet with tears. Love is clearly the motive. Finally, Plutarch (Moralia, Bravery of Women XII 249d) records the Ceos island the of which called for young suitors to custom on

demonstratetheir affection for a youngwomanby washingthe feet of her brothers: and parents

It wasa customfor the maidensof Ceosto go in a company to the public shrinesand spendthe day together,and their suitorswatchedtheir sportsand dances.At eveningthey went by turns to eachone'shome and waitedupon (5 LTJKOVOOVTO) one86another'sparentsandbrotherseven feet. to washingtheir This episode confirms that footwashing was considered a means of despite its that, showing while unseemly connotations, a young service; demonstrate his love for this task to perform a young woman. would man

85Cited according to the translation of W. R. Paton, The GreekAntholog IV (Cambridge: Harvard University Press, 1963) 313-15. 86Cited according to the translation of F. C. Babbitt, Plutarch IsMorafia III (Cambridge: Harvard University Press, 1968) 509-11.

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Summary. Footwashingwasa widespreadpracticein the Graeco-Roman From ritual purity to personalcomfort footwashingfunctionsin a world. Several important for this aspects of ways. survey of are a proper variety Jesus' in John 13. of actions understanding First, footwashingwasa signof preparation in Graeco-Roman It antiquity. wasso commonplacethat to approacha taskwithout be described in could preparation a traditional sayingasacting adequate "with unwashedfeet." Second,descriptionsof footwashingmost frequentlyoccur in banquet settings. In these situations a host provides water, in some cases for from feet the to their the dirt ointments, or guests remove wine spiced journey. Such had their on accumulated a practice was which be Most to texts place the washing and appears presumed. commonplace at the time the guests arrive. Third, slaves usually perform this task. Not only do servants draw

the water, washthe feet, and disposeof the water, but it appearsthat a slavecould not refuseto render this service,no matter how old the servant Consequently, footwashing be for be. could as a synonym used might feet To another's symbolizedthe subjugationof one person wash slavery. to another. Therefore, thosewho receivedfootwashingfrom another those of superiors who Performedthe task. social were

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Fourth, on rare occasions an individual, without obligation, might

take upon him/herselfthis chore as an act of love and honor. In these love is for the always suchservice. situations clear motivation exceptional Each of these conclusions is of significance for understanding

John 13.

C. Footwashingin the New Testament. In addition to footwashing in John 13, the motif of footwashing

Testament. Two in in New the the times passages gospels several occurs his feet by dried had Jesus how tears a and washed woman's with relate her hair. In Luke 7:36-50, a sinful woman enters the home of a Pharisee and

feet: Jesus' anoints 36Now one of the Pharisees invited Jesusto have dinner Pharisee's house he him, the to and reclined at so went with 37When the table. a woman who had lived a sinful life in that town learned that Jesuswas eating at the Pharisee's 38and jar brought house, she of perfume, as she an alabaster feet him his began his behind to she at weeping, wet stood feet with her tears. Then she wiped them with her hair, 39When kissed them and poured perfume on them. the Pharisee who had invited him saw this, he said to himself, "If this man were a prophet, he would know who is touching him and what kind of woman she is--that she is a sinner." 40Jesusanswered him, "Simon, I have something to tell you." 41irrwo " he 'Tell me, teacher, said. men owed money to a One five him hundred denarii, owed moneylender. certain 42Neither fifty. of them had the money to pay and the other him back, so he canceled the debts of both. Now which of 43Simon " him love them will more? replied, "I suppose the " "You bigger debt had have judged the canceled. one who

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44Then " Jesus he turned toward the woman said. correctly, Simon, "Do you see this woman? I came into to and said your house. You did not give me any water for my feet, but she wet my feet with her tears and wiped them with her hair. 45You did not give me a kiss, but this woman, from the time I entered, has not stopped kissing my feet. 46You did not

put Oil on my head,but shehaspoured perfume on my feet. 47Therefore,I tell you, her manysinshavebeen forgiven--for sheloved much. But he who hasbeen forgiven little loveslittle." 4ftlen Jesussaid to her, "Your 49The forgiven. " other guestsbeganto sayamong sinsare 50Jesus "Who is forgives this who even themselves, sins?,, "Your faith hassavedyou; go in peace." the to woman, said There are a number of similarities between this text and others considered in this chapter. First, v. 44 confirms that footwashing was regarded as a in hospitality Jesus that of reminds his host that no water was normal part feet. Second, for the the subordinate role of the woman washing offered is by frequent the the washing/anointing clear made performs who (w. Simon her 37,39,47-49). In fact, thinks that sinful status of notation her sinful status disqualifies her as one fit to touch Jesus' feet. Third, is in subordinate role, nothing requires the woman to wash she although the feet of Jesusexcept love (v. 47). Her use of perfume instead of water for love the the action. as motive also suggests In addition to the account found in John 13:1-20, the Fourth 87 in is footwashing described. Gospel contains another pericope which John 12:1-8 describes the anointing of Jesus'feet by Mary, Lazarus' sister:

87Matthew 26:6-13 and Mark 14:3-9 show a number of similarities to John 12:18. However, since they do not explicitly mention footwashing they WWnot be considered in this survey.

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ISix daysbefore the Passover,Jesusarrived at Bethany, Lazarus Jesus lived, had from the dead. whom raised where 2Here a dinner wasgivenin Jesus'honor. Martha served, Lazarus wasamongthoserecliningat the table with while him. 3ThenMary took about a pint of pure nard, an expensiveperfume; shepoured it on Jesus'feetand wiped his feet with her hair. And the housewasfilled with the fragranceof the perfume. 4But one of his disciples,Judas Iscariot,who waslater to betray him, objected,5"Why wasn't this perfume sold and the moneygiven to the poor? It wasworth a year'swages." 6He did not saythis because he cared about the poor but becausehe wasa thief, as keeper of the moneybag,he usedto help himselfto what 7"Leave into it. her " Jesus "It put alone, replied. was was meant that sheshouldsavethis perfume for the dayof my 8you burial. will alwayshavethe poor amongyou, but you wfll not alwayshaveme." As in other accountsof footwashingthis passagecontainssometypical features. First, the washingtakesplace in the contextof a'meal. Second, is banquet in the contexts washing/anointing with an extravagant as certain However, expensive perfume one year's an costing wages. a substance, third aspectof this passageis not part of the other footwashingmaterials justified because it Jesus defends is this elaborate anointing as surveyed. for his Therefore, John 7 burial. 12: dimension adds a new preparation in Jesus' John 13. to the significance of own actions relate may which Finally, one passagein the Pastorals(1 Timothy 5:9,10) mentions footwashing: No widow may be put on the list of widows unlessshe is 10and has been faithful is her husband, to sixty, wellover known for her good deeds, such as bringing up children, showing hospitality, washing the feet of the saints, helping those in trouble and devoting herself to all kinds of good deeds.

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For several reasons it is difficult to discern the significance of footwashing in this passage. It wi-ll be discussedmore fully in chapter five, but for now it should be noted that, of all the materials surveyed, this text is the only one which places footwashing within a list of duties/responsibilities. While one might conclude that these widows are feet due to the generally subordinate the to of others wash expected in have these to antiquity, women appear a role of women of position in the community. prominence

D. Implications for John 13:1-20. Some of the most important implications of this survey of footwashing texts for the interpretation of John 13:1-20 are listed here data be in four. the explored relevant will chapter other while

'

1. An extremely important implication of this survey for an is John 13 between the that close connection of exists examination footwashing and preparation. In the vast majority of texts and artistic footwashing for to consulted, often serves prepare one a representations Specifically, footwashing task, or relationship. experience, can specific

inýtimate duties, for bed, or an sharing a religious meal, prepare one idiomatic fact, "with In feet" the of point of use unwashed relationship. The to adequate preparation. without emphasison mean comes in John for immensely John 13: 1-20, is the significant whole of preparation 13-17is devotedto Jesus'preparationof the disciplesfor his departure function. Standing first in this strategic and their role subsequent and

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Johannine the narrative, the footwashingaccountservesto of section in fashion the disciples'needfor adequate powerful a very emphasize Jesus' in the preparatoryprocess.This and personal agency preparation footwashing's significancenot only clarifies the meaningof Jesus' of aspect action but must alsobe taken into accountwhen grapplingwith Jesus' instructionsthat the disciplesshouldwashone another'sfeet. 2. The servantmotif is clearly a prominent dimensionof John 13:120. Since servants perform this task in the majority of cases,Jesus implicitly assumesthe role of the servant in washing the feet of the disciples. But in order that this aspect is not missed, Jesus'actions themselves draw attention to the function of the slave. Jesusremoves his himself girds with a towel, attire that is reminiscent of the clothes and dress of servants depicted in Roman works of art. John also describes the taking of the basin and the drawing of water, actions that were assigned in from the to slaves evidence antiquity. Therefore, whatever specifically in in John 13: 1-20, Jesus' be identification with the servant's view else may is role prominent. 3. The motivation for the action is explicitly described as love (v. 1). On the one hand, this statement coheres well with the sparse individual, that occasions on rare an without obligation, takes evidence On love him/herself devotion. this the other chore as an act of or upon hand, Jesus' action is unparalleled in ancient evidence, for no other person is described feet the as voluntarily status of a washing of superior

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The Jesus' unique aspect of action emphasizesthat the subordinate. footwashingwasmotivatedby love. 4. Peter'sinitial responseto Jesus'action is also clarified through the precedingsurvey. Sincefootwashingmost frequently took place in banquet settingsand/or asa signof hospitality,Peter'sprotest is natural. He interprets Jesus'actionsasan offer of hospitality. Peter rejectsJesus' it because violatesso manystandardsof statusand, as a result, would offer Peter Of humiliating to personally. course,suchmisunderstanding prove is typical of the Fourth Gospel. 5. Jesusmakesclear that his washingof the disciples'feet is no but hospitality cleansesthem and ensures their PEpog with mere act of Jesus. Since footwashing figures as a part of cultic cleansing, its use as a by Jesus is neither inexplicable nor of cleansing/purification sign completely unexpected. 6. Due to the burial interpretation given the footwashing described in John 12:1-8, it is possible that Jesus' actions were regarded as having death. The his is to reader prepared for the way in which reference footwashing prefigures the cross in John 13. 7. The text from 1 Timothy indicates that footwashing was in Christian by is some therefore early widows churches, and practiced John is 13: 14 the to to be understood question of whether relevant literally.

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CHAPTER FOUR - LITERARY AND EXEGETICAL ANALYSIS

A. General Introduction. The purposeof this chapteris to examinethe text of John 13:1-20 on its own terms. In order to do this two distinct,but complementary, inquiry literary are utilized. of aspects The first major divisionof chapterfour is devotedto literary Three issues in The 1) literary particular are explored. contextualization. Gospel Fourth is the of examinedwith specialemphasisupon structure the major literary divisionsevidentin the work. 2) Growing out of this inquiry is a studyof the sectionwhich providesthe immediatecontextof the footwashingpericope,namely,the farewell materials. 3) This leadsto between Jesus his disciples investigation in the the of relationship and an 1-12. chapters of narrative preceding The secondmajor sectionof this chapteris givento a detailed literary-exegeticalanalysisof 13:1-20. The verseby verseformat allows for extendeddiscussionson particular literary themesand conceptsat in the analysis. points various

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The chapter ends with two sections, of which the first summarizes the results of the analysis and the second articulates their implications for the questions about the literary unity of John 13:1-20.

B. Literary Contextualization.

John 13:1-20 and the LiteraryStructureof theFourth Gospel. "Book Glory". 1-20 13: John the of and a. While a number of views concerning the literary structure of John I for been have a variety of reasons the majority of scholars advbcated, identify a major division in John's Gospel between chapters 12 and 13.2 Perhaps the most important evidence for such a division of the text is the Pay* Gospel The first Jesus' the of eac%. part of audience portrays and content interactions with the public, and the events tend to serve as signs. The is "the hour" Jesus' These two preoccupied with and own. portion second Signs" Book Book Glory", been have titled"The of and"The of sections 3 Brown describes the differences between the books in the respectively. following manner: IFor an extensive survey of the scholarly views on the literary structure of the Fourth Gospel cf. G. Mlakuzhyil, The ChristocentricLiterary Structure of the Fourth Gospel (Rome: Editrice Pontifico Instituto Biblico, 1987) 137-68. 2T'his conviction is graphically exhibited in the physical format of Brown's twoJohn. Chapters Gospel in 1-12 the treated of on are volume one, commentary volume Bultmann is 13-21. devoted (48) Schnackenburg (Il to two chapters and volume while 411) are other major commentators who share this position. 3Brown, The GospelAccording to John I =oMii-cmviv and 11541.

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First during the public ministry, as described in the Book of Signs, Jesus'words and deeds were addressed to a wide faith believed and some crisis of a provoking audience, -Glory, is The Book however, believe. to of some refused believed. those to audience of who a restricted addressed Second, the signs of the First Book anticipated what Jesus Second Book He The for do once was glorified. men would describes the glorification, i.e., "the hour" of passion, Jesus is ascension and wherein resurrection, crucifudon, lifted up to the Father to enjoy again the glory that he had 4 (xvii 5). before Father the world e)dsted with the Other evidence for this division of the book is found in the final

37-43 is John 12: 12. a retrospectivesummationof section of chapter Jesus'public ministry,which is now at a close. In particular, there is an Jewish the the the people and the of majority of unbelief emphasison half-heartedbelief by someof the leaderswho would not confesstheir faith due to intimidation by the Pharisees.This unbelief on the part of the Jewsis given a theologicalexplanationon the basisof Isaiah6:10. Schnackenburgsuggeststhat 12:37-43functionsas an epflogueto the first found in book balances division the to the epilogue entire which major 20:30.5 Not only doesJohn provide a summaryabout Jewishunbelief,but he also includesa compressedform of Jesus'public teachingin his final This immediately follows discourse, the previous epilogue. which public "... discourse the the of revelatory main points all sums up concluding 4ibid., II541. Bultmann's position (111) is compatible with Brown's. "Itiseasy 1: 569ct 3 12 basic the the the discern revelation of of gos Chs portray the structure to (or is in 13-17 arternatiýely' chs. while the to world ... -2ý) portrayed the revelation of the aOýa to the believers-0 5Schnackenburg,11411.

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discoursesin the first main section,and it eventakesup the messageof the prologue."6 The final public discoursein itself suggestsan endingof joined it but to the previous summation when carrieseven more sorts, 7 weight asa conclusion. John combinesthesesummarystatementswith the arrival of Jesus' 8 1 beginning. Brown describes in 13: hour to produce a rather obvious new 9 introduction book to the entire 13:1 as the of glory, while Schnackenburg "Even from is the there only seen outside nowhere else in the observes, beginning 13: 12,10 From the marked new a strongly as one at such gospel Gospel, Fourth in there is little doubt that the passion the this point narrative is underway. 6ibid., 425. 7MIakuzhyiI (89-90) gives similar reasons for seeing a major division between 12 11-12 bridge However, 13. he sees as a section which serves to bring the first major and division (2-12) to a close, while introducing the second major section of John's Gospel. 80wanga-Welo offers a dissenting viewpoint based upon a structural analysis of By using spatial and temporal indicators in the text, he argues that narrative. the passion tlýe passion narrative begins at 11:55 (cf. 123). Of prima1ý impo_rtanceto Owanýa-Welo's view is the introduction of the nearnessof Passoverin 1155. fie suggeststhat since the is concerned with the approach and arrival of Passover,the the narrative passion of rest last portion of the Gospel begins at this point. Temporal indicators notwithstanding, Owanga-Welo's is he does not come to terms that of the weaknesses view primary of one in For the text. statements which appear the example, after noting (153) summary with that 12:37-43 "... represents an attempt by the narrator to interpret and explain what has been reported up to this point ... " little else is said. This mode of interpretation implýies indicators if spatial and/or temporal are absent, a passagedoes not serve as a major that break (or division) in the text. IL Staley, The Print's First Kiss (Atlanta: Scholar's Press, 1988) 66-70, also has a differing view. On the basis of a rhetorical reading of the Fourth Gospel, Staley defines the literary structure of John by means of the four ministry tours 36; 4: 71; 7: (1: 19-3: 1-6: 1-10:42; and 11:1-21:25). Yet, Staley therein recorded acknowledges (107) the pivotal nature of John 13. "The first major division in the second half of the gospel (11: 1-21:25) occurs at chapter 13. Ile section is universally recognized Jesus his in disciples and starts to reveal turns toward the story where the place as himself to them more openly through extended, private d9courses.0 913rown,The GospelAccording to John 11560. IOSchnackenburg, 1111.

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What are the implicationsof sucha division for an understanding First, because it footwashing the pericope? standsat the beginningof of the secondportion of the gospel,footwashingtakeson great importance. This location indicatesthat a closetie existsbetweenthe passionand the footwashing,for the latter is describedin the shadowof "the hour." The changein narrative audienceis alsosignificantfor the meaning For "Book Signs" Jesus' footwashing. the the most part of recounts of However, in despite faith those to Jesusand who respond ministry. public his message,most of the Jewseither do not believeor haveinadequate belief. The footwashingis clearly offered within the contextof belief. Standingat the very beginningof the "Book of Glory," it graphically introducesthe idea of the passionand doesso in a waywhich have in benefits faith; disciples. to those the who responded communicates b. John 13.,1-20and theFarewellMaterials. If inclusionin the Book of Glory suggeststhat the contextof John 13:1-20is one of belief, the location of the pericopewithin the farewell belief John 13-17 describe this the context of certain. makes materials time which Jesusand his disciplesspendtogetherin privatejust before his Obviously, departure. footwashing the the relation of pericope and arrest to the farewell materialsis significantfor its interpretation. There are well-knownand numerousquestionsabout the farewell discourses. Many interpreters history the of composition history John 13-17, the their of composition versions of assign reconstruct

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the various discourses to different hands, and explain each discourse on 11 Sitz-im-Leben. While such endeavors contribute its the basis of assigned farewell discourses do the the as and purpose of a unit often nature much, Thus it important becomes attention. at this point to not get adequate identify the purpose of the farewell discoursesin the Johannine narrative Both dominant 13-17. themes these the to of chapters and survey inquiries should bring additional illumination to the footwashing pericope. (1) 77teNature and Purpose ofJohn 13-17

The questionconcerningthe purposeof the farewell materialsmay These literary John bear 13-17. be to the tied genre of chapters very well farewell found in discourses to a variety of a number of similarities Old in Testament, literature the the of early particularly contexts, Judaism, and other portions of the New Testament. Although each in found farewell is the text, aspects of every several not characteristic discourses occur frequently enough so as to allow the contours of the 12 discerned. be to genre Ordinarily, farewell discoursesinclude several of the following individual death is A knowledge 1) that pious receives elements: 11For representatives of this approach cf. Bultmann, 455-631; J. Painter, "The Farewell Discourses and the History offohannine Christianity, "NTS 27 (1980-81) 52543; and Segovia,Love Relationships in the Johannine Tradition (Chico: Scholar's Press, 1982). 120ne of the more complete assessmentsof farewell discoursesgenerally is that by I Munck, "Discours d'adieu dans le Nouveau Testament et dans la littdrature PH Menoud biblique, " in Aux sourcesde la tradition chrJtienne ed. '- 0. Cullmann R (Neuchatel: Delachaux et Niestle, 1950) 155-70. Cf. also the table fareweil discourses Testament 77zeology 344-47. New Stauffer, by recorded

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imminent.

2) This revelation leads to a summons of his descendants,

followers, and/or people. 3) The speaker reveals that he will soon depart. 4) This information leads to sorrow, anguish, and/or fear on the part of 5) Reference is often made to the history of the in those attendance. history. 6) In his figure the to nation's many cases gives a speaker or 7) This definitive includes teaching. teaching sometimes and supreme love to one another and to maintain unity with each other. admonitions 8) Promises and blessingsare given concerning the future, as well as 9) warnings about disobedience, false teaching, and/or persecution. 10) A challenge is sometimes given by the speaker to follow or imitate his On farewell discourse 11) the occasion, concludes with a example. prayer. Many of these elements are readily discernible in John 13-17.13 Such similarity between John 13-17 and farewell discoursesgenerally, and Jesus' Gospel, interest in hour throughout the as well as the the mounting dramatic emphasis of 13:1 make it likely that the readers of the Fourth Gospel would appreciate the strong emphasis the author places upon the departure and death of Jesus. Yet, for all its similarities to the genre, John 13-17is not simply one discourses. Brown farewell notes: among many in the Last Discourse Jesusspeaks to "his own" (xiii 1) for ... lay intense is down his is he life, his love to willing so whom (xv 13). The Jesuswho speaks here transcendstime and 13FOra comparisonof the Johanninefarewelldiscourses with thosefound in the Old Testamentand the literature of earlyJudaismcf. Brown,77teGospelaccordingto John 11597-601.

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Jesus is is Father, he his to the a who already on way space; is he his that shall not abandonthosewho concern and believein him but mustremain in the world ()dv18,xvii 11). Although he speaksat the Last Supper,he is really speaking from heaven;althoughthosewho hear him are his disciples, his words are directedto Christiansof all times. The Last Discourseis Jesus'last testament:it is meant to be read Yet it is like last left has he the earth. other not after testaments,which are the recordedwords of men who are deadand can speakno more; ... (thesewords have)been transformedin the light of the resurrectionand through the comingof the Paracleteinto a living discoursedelivered,not by a deadman,but by one who haslife (vi 57), to all readers 14 Gospel. of the Through the farewell discoursesthe author is preparing the reader for Jesus'departureand death. While in the Book of Signsthe explanationof it here be the saidthat the after comes act, may a sign'ssignificance (death-resurrection),. the event asa meansto explanationprecedes The for the the the climax of story. post-resurrection reader prepare 15 inversion the author makessuchan possible. perspectiveof The primary purposeof the Johanninefarewell materials"... is for (and basis disciples' believers') the to a all continuing above all provide in Jesus, imminent the spite of separation, and to with community Christian "16 future in its believing the community existence. strengthen The context of belief (the Book of G,lory) and the context of "his own" (the farewell materials) indicate that Jesusprepares the disciples for his

14ibid., 581-82. 15ibid., 581. 16Schnackenburg,1114.

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imminent departureby building upon their presentbelief and assuring them about their future (continued) relationship and mission. (2) Structureand Dominant ViemesofJohn 13-1Z The identification of the major themesof John 13-17is in many issue However, due bound the these to the of structure of chapters. ways to lingering questionsabout the literary unity of the farewell discourses, 17 literary is there asyet no consensusconcerningthe structure. Segovia hardly "Nowadays any exegetewould vigorouslymaintain that asserts, John 13:31-18:1 constitutesa literary unity asit stands."18 Convincedof the discourses'compositenature, many exegetesbelievethat the most interpret is individual 13-17 to to the chapters examine way appropriate discoursesaccordingto their redactionalSitz-im-Leben. The obstaclesto treating 13-17as a literary unit are indeed formidable (the mostnotable examplebeing the major break in sequence between14:31 and 18:1 causedby 15:1-17:26). Yet, despitethe many find literary to continue signs of coherenceand scholars problems, 19 Such in these chapters. signsare evidencethat the congruence 17For overviewof the scholarlydebateabout the coTposition of the an JohanninefarewelldiscoursescL F. F. Segovia,Love Relationshipsin theJohannine Gospelaccordingto John 11582-97;Schnackenburg, 11189Tradition82-97;Brown, 77ze 93; and J. Ph.Kaefer,"Lesdiscoursesd'adieuen Jean13:31-17:26:Rddactionet Tbelologie,* NovT 26 (1984)253-82. 18Segovia,Love Relationships in the Johannine Tradition 82. 19Most notable are the thematic parallels between 13:31-14:31 and 16:4b-33 (cf. Brown, 7he Gospel according to John 11588-97), the claims for the literary unity of 15:116:1 (cf. Schnackenburg, 11191-3),and the common themes of 13 and 17 (cf. Brown, 7he Gospel according to John 11745).

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design these chapters of was not without and reflection. composition Therefore, it is legitimate to attempt to reconsiderthe structure of 13-17, as they now stand,asa coherentunit. Part 1: "Preparationthrough Cleansingand Prediction of Betrayal" - 13:1-30.20 It is quite appropriate for the initial portion of the farewell materials to be devoted to the footwashing. As observed in footwashing idea the three, the of practice always conveyed of chapter Since for departure is preparation one of the primary preparation. discourse, John's farewell footwashing for the of a use story at this reasons in juncture his from the transition the underscores narrative particular Book of Signs to the Book of Glory. Of the many themes that might be identified in the footwashing

dominant is For the that most one of cleansing. perhaps not pericope, disciples be declare footwashing Jesus (v. does the to the clean after only 10), but it appearsthat this cleansingwasnecessaryfor the disciplesto have pEpog with him (v. 8). The combinationof the farewell genre,the footwashing of with preparation,and the position of general association Glory Book the of serveto emphasizethe importance this pericope within of this cleansing. Another major theme in 13:1-30is the prediction of Jesus'betrayal Fourth Gospel Although know denial. the the readers of quite well and 20Several items, which will be discussedlater, support the decision to take 13:130 as part of the farewell materials. Of special significance is v. I which describes the love for his hour, disciples, Jesus' the complete mentions and emphasizesJesus' of arrival knowledge of his imminent departure and return to the Father. Each of these issuesis Glory, but in farewell in Book discoursesas well. important the the of not only

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that Jesuswill be betrayedby Judas(in the immediatecontextcf. 13:2,11, by (cf. 22) disciples 18), this the are stunned revelation v. and and is betray Jesus (cf. 28). to going who about v. confused Part 2: "The First FarewellDiscourse"- 13:31-14:31. The main theme of departure and return is introduced in 13:31-38, for here Jesus begins to inform the disciples of his departure and predicts Peter's threefold denial. The major emphasisin chapter 14 is Jesus' offer of comfort for disciplesduring his his to the certain provide resources promise and form 1) Primarily, takes this the the promise of a provision of absence. future dwelling place in the Father's house, 2) the assurancethat Jesusis intercede behalf Father him, 3) their the the on to and will with going disciples Jesus than the that will work greater works and will promise Father from for his 4) the they the promise request glory and receive what be disciples, the teach them, and who wfll with paraclete to send another Jesus'words. them of remind The promised provisions serve to encourage the disciples not to be faith. Jesus their to promises certain provisions to troubled or abandon ensure their spiritual well-being. Part 3: "The SecondFarewell Discourse" - 15:1-16:33. Part 3a : "The True Vine" - 15:1-17. This section confirms the disciples' union/solidarity with Jesusand challenges them to continue in that unity. The metaphor of the vine graphically conveysthe importance Jesus his disciples. Their between intimacy belief and present of spiritual in believers (15: times 3,5, the several are confirmed as passage and status

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15, and 16). Such affirmation from Jesus in the farewell discourse would disciples just had learned the to and comfort recently who encourage serve departure. Yet, betrayal impending his and much of the pericope of for disciples the to maintain their relationship with admonitions of consists "cast "cut being To Jesus in off"and out". ensure unity with or risk and Jesus, the disciples are directed to remain/abide in him by keeping his by loving Through particularly, one another. words/commands, most is bond between Father, to the promised continue a close these actions, Jesus, and the disciples. Part 3b - "The World's Hatred" - 15:18-16:4a. Again the unity of Jesus and the disciples is stressed in this section of the farewell discourse, Here from is the time this a negative perspective. solidarity although Jesus disciples by the treatment to the similar of and pointing emphasized So is identity between hating Father, the hands the close world. a of the at Jesus, and the disciples that to hate one necessarilyentails hatred of the discouraged, becoming disciples instead However, the of are others. implications For treatment. the of such vile to even upon reflect called disciples' knowledge testimony the of gives of and experience this negative life in Jesus. Yet for all of this, the disciples are not to experience Paraclete in The bearing them will aid witness even passively. persecution in conditions of extreme duress. This divine aid, coupled with Jesus' helps feelings to treatment would surely come, that alleviate such warning disciples' Persecution Jesus. the confirms solidarity with of abandonment.

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Part 3c - "The Work of the Spirit" - 16:4b-33. The departure and Again disciples heart this Jesus the the are of section. at are of return Although future. they the may confront promised resources with which for 31, to 31-14: 13: this provision attention section gives more similar to is The Paraclete 1) the they believers world. encounter as the his role of Proving the world guilty as well in to present order reintroduced 2) Although for believers. the guidance additional as that of providing for followers, in deep his the suffering departure sorrow Jesus' will result joy, as with a woman in labor whose pain turns to into be transformed will is direct joy disciples' In the the this delivery. of access result joy at part, In disciples 3) Jesus' the Father through addition, are name. to the Jesushas overcome the world. They will share fact by that the encouraged knowledge the Ironically, these are given with promises in this victory. Jesus. desert disciples the would that soon many of Part 4- "Preparation through Jesus' Prayee - 17:1-26. The final in from it. differs that farewell precedes genre which materials part of the In behalf his disciples. Jesus is on of 17 offers John a prayer which John is between 17 them, to thematic similar the affinities to addition footwashing, is an action which takes the in 13 the as that prayer, chapter In disciples. (and the the other of words, in attention) the presence place instrument Father, but is by directed to the is also an prayer not only 21 disciples for his departure. 1) final the to Jesus preparation gives which Vv. 1-8 reflect upon the glorification of Jesus and the disciples' role in that 21Cf. Behler, 210

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Vv. 9-19 devoted 2) to are petitions concerningthe glorification. disciples' future safetyand welfare. Specialemphasisis given to their Jesus' following departure. Vv. 3) 20-26 in the are more world place include for in faith those to and petitions all scope who come universal Glory, disciples. his love, protection, and unity testimony the of through in the prayer. themes the major are From this survey,it is easyto appreciatethe fashionin which each functions disciples' John 13-17 Not the as part of preparation. of section identified farewefl discourses (14: 1traditionally do those as passages only 16:33) bear-out this observation, but the discoursesare enclosed by two (the footwashing Jesus'part his and on prayer), which significant actions 22 have a similar emphasis. Given its prominence in chapters 13-17, its its the and cleansing significance, preparation, with associations footwashing pericope plays an integral part in this portion of the Johannine narrative.

TheDisciplesin John 1-12 Due to the obvious prominence of the disciples in 13-17, a brief is in John 1-12 to their provided suggestan appropriate role of overview 1-20. 13: for reading context WhIAI VICIS VCUrrtA Unlikeýn Markan studies, where the scholarly debate about discipleship has been intense, little attention has been devoted to

22Cf. Behler (17) who comes to a similar conclusion.

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23 Gospel. Fourth Of the few available studies only the in the discipleship have discern to the literary significance of attempts sought more recent 24 in John. In this survey, the primary objectives are to the disciples discern the literary role of the disciples in the Fourth Gospel, assessingthe is in development in this the utilized group of the Johannine which way plot.

While not presentin everyepisode,the disciplesappearfrequently throughout the gospelin very strategiclocations. Schnackenburgrightly observes: in thosepassagesin which the disciplesfigure, they are ... in mentioned passing,(but) ... they are not simply introduced into theseJohanninetexts quite deliberately. They participate with Jesusin the activity in questionand 25 in involved the event. are actively In particular, attention needs to be paid to the disciples' function in

Culpepper Gospel's hassuggestedthat the Johannineplot Fourth plot. the is repeated over and over again in different stories in the gospel. He notes:

23Someof the earlier works include: A. Schulz,Nachfolgen Nachahmen und (MuniFh: KOsel-Verlag,1962)13744,161-76;FL Moreno Jimenez,'El disc1pulode jesucristo, segfinel evangeliode S.Juan," Est bib 30 (1971)269-311;and M. de Jonge, Jesus:StrangerfromHeavenand Sonof God ed.and trans.by J. E. Steely(Missoula,MT: ScholarsPress,1977)1-27. 24Cf. Schnackenburg, 111205-09; R. A. Culpepper,Anatomyof theFourth Gospel 8igovia, F. Press, 1983) 115-25; F. Fortress "Dhiscipleship and (Philadelphia: in the Fourth Gospel," in Discipleshipin theNew Testamented. by F. F. Segovia(Philadelphia: FortressPriss, 1985)76-102.Segovia'scontribution is both helpful and frustrating. After romising an analysisof the wayin which the disciplesfunction in the development Segovia limits his studyto John'soriginal sequenceand content. Gospel, tUocurth of As a result, he omits from considerationJohn21,15-17,13:34-35,and 13:1b-3,12-20,as 5 6. Unfortunately, the this otherwiseexcellent of chapters and order reversing well as basic literary the tenets disregards of more one of recent analysis,attempting to study interpret the text as it now stands. 25Schnackenburg, 111206.

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Plot developmentin John, then, is a matter of how Jesus' identity comesto be recognizedand how it fails to be Not is Jesus'identity progressively only recognized. revealedby the repetitive signsand discoursesand the progressiveenhancementof metaphysicaland symbolic images,but eachepisodehasessentiallythe sameplot as the story as a whole. Will Nicodemus,the Samaritan lame the or man recognizeJesusand thereby woman, life? The is eternal story repeatedover and over. receive No one can missit. Individual episodescanalmostconvey the messageof the whole; at least they suggestor recall it for thosewho know the story.26 If Culpepper is correct, any time the disciples are introduced into the narrative, their presence serves to teach the reader something about belief. Schnackenburg exhibits this same basic premise by noting, "Whenever the disciples are mentioned by the evangelist, it is their faith "27 issue. The following important is the that survey seeks to highlight the faith is disciples' in the own chronicled as well as the way in which way by judge to the response of other they as examples which serve which in characters the narrative. From very near the narrative's start the disciples are present. The

first two disciples,Andrew and an unnameddisciple(perhapsPhilip), Baptist's followers. In fact, from initial the interest the their of circle come in Jesuscomesasthe direct result of John'stestimonyabout Jesus.In Jesus deeper duo's inquiries filled to the meaning, responds with words Andrew finds his brother, Simon, "Come quickly and see". and with,

26Culpepper,88-89. 27Schnackenburg, 111206.

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informs him that the Messiahhasbeenfound. Simon'sshort initial Cephas. in Jesus results a new name, encounter with Philip (the earlier unnameddisciple?), a residentof the sametown Jesus. Their discussion brings Simon, to Andrew someone also and as "anything in Jesus, the of around possibility good" part, revolves about Nathaniel Jesus' Philip's Nazareth. to from echoes response own coming Nathaniel is less Jesus' "Come encounter with no see". and words, Simon. Not Jesus did Nathaniel introduction his to only than see revealing Nathaniel's integrity. is but he spiritual aware of before they met, also Jesuscalls him a true Israelite. Nathaniel'sresponseis to heapseveral God, King Son Israel. These Jesus: of and of titles rabbi, upon significant disciples these that new would see a prediction with two passagesend things. greater even Two issuesstandout asmost important in thesestories. First, the Although belief. Jesus to explicit with unbridled disciples respond (2: Jesus later 11), by faith titles to the these given come about statements individuals are lofty and give clear evidence of their identification with Jesus. 'nere can be little doubt that the narrator intends the readers to first fulfillment disciples the the that in of affirmation prologue's these see become Logos the to the authority are given children of those who receive God (1: 12). Second, these stories also demonstrate the legitimacy of faith which Jesus. Since testimony from the another's about of acceptance results

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28 Jesus disciples first to these come via someone's witness, the of each belief to to such a route as an appropriate means to view reader comes faith. The high expectations of the readers evoked by 1:50-51 are not

for following in the chapter, chaptertwo providesadditional disappointed into disciples the the to complexitiesof as as glimpses well color shapeand discipleship and belief in the Fourth Gospel. While at first glanceit in both have disciples the the only a minor role major stories that appears inspection (cf. it 2,11,12,22), becomes 2 John in upon closer w. narrated in for both this transpire in the chapter major events that ways, some clear Although first disciples disciples. the benefit the are at given of express beginning in in the the the of of narrative wedding reference only passing Cana,v. 11 leavesno doubt that the purposeof this first signwasto V. 12 disciples. in testifies to faith the a closerelationship produce between Jesusand the disciplesand their developingbelief in him. In the pericopedevotedto the cleansingof the temple, the role of

Here, is the the the disciples only at end of story. attention given the

did Jesus' informed the that after resurrection only quotation readersare in 19 his 17 in to the come prophetic utterance v. and v. of scripture disciples. the of memory Their treatment in v. 22,where it is said that the disciples Jesus' death, broadens his the readers'scope after words remembered 28ff Philip is not to be identified with the unnamed disciple in 1:37-39, then he is in Even Jesus these calls opening then, the verses. personally whom the only person faith by testimony. disciples to of another's means come of majority

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immensely, for now, not only do the readers have the advantage of the backdrop for the story of Jesus,but introduction christological prologue's of the post-resurrectional perspective supplies a more well defined foreground. Through the description of the disciples, the readers are being informed about adequate faith. That is to say, the post-resurrection frame of reference suggeststhat complete understanding is impossible before the resurrection. In some ways, such an enlargement of the field to the of vision works enhance evaluation of the progress narrative in despite disciples the their apparent failures. This narrative, make the description by believed (ý7rfo-rEucyav) followed is in a of many who event Jesus' name due to the signs he performed, but Jesuswould not entrust (ý7rta-reuev) himself to them. While the disciples are not mentioned in disciples' to the faith. 23-25, these the serve enhance quality verses of vv. Here for the first time, the readers encounter believers who apparently do faith. These "believers" have or genuine adequate are not believed by not Jesus. The disciples serve as a sharp contrast to those of inadequate faith.

Other referencesto the disciplesin the first portion of the Fourth Gospel primarily serveto affirm their role asworkerswith Jesusand to define more clearlytheir mission. Not only are they presentasJesus baptizes(3:22),but they themselvesbaptize (4:2). The mostrevealing In 4: 31-38. Samaritan in the the context of comes encounter, passage theseversesform an interlude of sorts. Tlis passageis noteworthyin part , becausefor the first time the disciplesmisunderstandJesus'words. Since from just town on a missionto purchasefood, the had returned they

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disciples make rather literal assumptionsconcerningJesus'talk about "food". In point of fact, Jesusis speakingabout the sustenancederived from working in the harvest(of his Father). Suchmisunderstandingon become disciples' more prominent as the narrative unfolds. will part the Before leaving this passagea further point shouldbe made is It disciples to the and misunderstanding. possible construe concerning by disciples denigrated. On device the literary a means which are as this Jesus is faith inability that to their their comprehend a sign own this view, is inadequate. However,sucha view is unwarrantedand missesthe For John has been disciples. image to the not only very careful of overall believers in from distinct the the world and other them as present he but their counterbalances misunderstanding. always also narrative, Segovianotes: in instance lack of understanding every which practically ... is found givesway directly to further action or teachingon Jesus'part. Suchaction or teachingservesto placethe in in its proper pronouncementor event question 29 perspective. Sincethe disciples'misunderstandingis not allowed to go unchallengedby Jesus,the readers'perceptionof the disciplesin their misunderstandingis The disciples have limited than antagonistic. more sympathetic faith. inadequate not understanding, In the sectionof the Fourth Gospelwhich chroniclesthe escalation (5-10), for Jesus disciples the the toward most part hostilities are of

29Segovia,"Discipleshipin the Fourth Gospel," 85.

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Most in 6: 1-15,16-21, 9: 1-7, the of exceptions absent. are and noticeably (followed Jesus' by theme the of misunderstanding where 30 Perhaps important the continues. most appearance counterbalancing) 6: in 60-71. After is found Jesus' disciples scandalouswords about the of "eating his flesh" and "drinking his blood" many of his disciples left and followed him no longer. In this climactic episode, the response of the disciples, here called the Twelve, is all important. "Yet in the midst of this disciples the opposition, circle of mounting continue to and sustained follow him and to reaffirm their earlier belief in him. "31 In line with their frequent the throughout and counterbalancing offered general portrayal by Jesus, this pericope clearly presents the disciples as casting their lot if limited, faith. Jesus adequate, possessing and with In chapters 11 and 12 both the disciples' misunderstanding and

in following Jesus Although continue. resolve their steadfast Jesus Lazarus, Thomas of what says about much voices misunderstanding in "Let 16, dedication disciples' v. us alsogo, that we may die with him." the By the end of chapter 11 the Jewishhostility toward Jesusis at an Yet, in desire level. Jewish high the the the spite of on part of extremely (and Jesus his followers? ), disciples the to arrest continue to authorities display their loyalty to him by following him to Ephraim (11:54). As the Book of Signsdrawsto a close,the discipleswitnessJesus' Mary's footwashing burial (12: for 8) through extravagant and preparation 3071bese alsoconfirm the disciples'sharein Jesus'ministry. passages 3lSegovia,"Discipleshipin the Fourth Gospel," 85.

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his triumphal entry into Jerusalem(12:12-19). They also encounter Greeks who seekJesus(12:20-6). Both a post-resurrectional (12: familiar 16) feature the and scripture now of of understanding (12: disciples' 24-6) in the this misunderstanding appear counterbalancing loyal in belief, disciples, The still and continuing are about to chapter. Jesus in John intense 13-17. their period with most enter What may be concludedfrom this overviewof the disciplesin John 1-12? First and foremost, the disciples, as here depicted, really do believe in Jesus. In contrast to secret believers, potential believers hindered by fear of the Jews, and former believers scandalized by Jesuswords, the disciples unequivocally cast their lot with Jesus. If anyone fulfills the (1: it is Second, 12), Prologue this throughout the the group. of promise first 12 chapters the disciples have struggled with misunderstanding. Yet, "... lack does Culpepper the of understanding notes, not pose any as "32 For Jesus discipleship. their to always addressestheir threat Third, teaching through additional and/or explanation. misunderstanding further belief disciples' a process of requires understanding and the 33 They are said to have believed as early as 2: 11 and to have perception. 6: belief later in 68-69 (cf. 11: But, 16). their continued also as confirmed it is for farewell them to continue clear, will make essential materials the in their belief. Fourth, the disciples are in need of additional instruction it Jesus' departure If to as relates especially and return. and preparation, 32Culpepper, 118. 33Segovia, in theFourthGospel, " 92. "Discipleship

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Jesus is to depart, as indicated by the post-resurrection observations in the text, the disciples need revelation about how to maintain their relationship function during his Finally, future how to him the absence. and with disciples both by the their participation are anticipated of mission and role in Jesus' ministry and by his direct teaching on the subject (cf. 4:3 1-38). The emphasis upon faith which comes by means of testimony also suggests fuller However, future clarification must await the Book of vocation. their Glory. In it the farewell materials are designed to provide precisely the further instr-uction and preparation the believing disciples require at this stage of the narrative.

C. Literary and Exegetical Analysis. One of the basic assumptions of this dissertation is that the text, as it now stands, makes sense. Two primary reasons may be offered as On for the one hand, despite signs of this justification premise. is in there the text, as yet no consensusregarding the redactional activity history of the Fourth Gospel's composition. Even the most careful highly hypothetical in are speculative and reconstructions redactional nature. On the other hand, the e)dstenceof the text in its final form by it author(s) and readers alike as that regarded was suggests In interpretable. it the text other words, and as stands comprehensible in history. have to some group at a particular point sense made must Probability on this point is surely greater than can be claimed for the

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hypothetical proposalsabout earlier versions. The remarksof de Jonge expressthis sentimentwell : developmentin thought and waysof the of possibility ... long literary be excluded and a process cannot expression lie behind different the present of stages redaction may with Gospel. Yet the first task of an exegeteshouldbe to interpret the documentsas they he before him [/her]; evenif in somecasesthe presenttext cannotbe explainedwithout its history be knowledge of one can never contentwith some history describing that and restrict oneselfto the simply 34 function "original" meaningand of the constituentparts. Further discussionof this issuewill be provided at the conclusionof focused be fully before but that attention more will upon the the analysis, Here is listening it the 1-20 13: to the emphasis now stands. upon as text of from implied discover the the in to story as communicated text order Therefore, is impHed primary attention the reader. given to the to author However, historical in its the itself as world. narrative survey and text information in indicates, the text certain not contained three may chapter be valuable for the interpretation of that text. Consequently, this literary/exegetical analysis also makes use of insights gained from Such and exegetical studies. extra-textual historical, philological, information is used only to facilitate the reading process not to interpretive The desire hypothetical the theories text. upon superimpose

34de ionge, vii-viii.

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35 itself, bury it. is to expose the thought of the text not to

The footwashingpericope is strategicallylocatedin the Fourth Gospel. Standingat the beginningof the secondportion of the work, it indicates a closetie betweenthe passionand the footwashing,for the latter is describedin the shadowof "the hour." As the first event in the Book of Glory (chs.13-21)the episodeis of great significanceand comes is focused believe Jesus' in him. those attention upon time who when at a Therefore, the footwashingis offered within the contextof belief. The 36 belief in John in Jesus, 1-12, but depicted disciples,as possessa correct for do be times they belief at strengthened not understand must such (4:32-33; 11:7-16; 14:4-14). The context of belief is alsounderscoredby the location of this pericopewithin the farewell materials. Generally, farewell discoursesprepare followers for the death of the leader. In John 13-17,Jesusseeksto preparehis disciplesfor his own departure. The 351t is acknowledged that this procedure differs from that of some rhetorical (35) implied Staley's offer a more the extreme position concerning comments critics. reader: While the implied author knows the text forward and backward, the implied reader only has knowledge of what has been read up to the implied has Athough knowledge the reader a perfect moment. given it has been is nevertheless limited by its read, of what and memory temporal status. An implied reader must also gain all its knowledge of the story from the narrative medium itself, even if the general outline of the story is known in a culture, as is most likely the casewith the first Gospel. Fourth the of readers While such a methodology offers a much needed balance to the many all-too-subjective its information text, the exclusion of of all extra-textual risks ffhistoncal" reconstructions kind. For evidently, the implied author of another reading artificial an producing Greek, have a basic vocabulary, and are familiar with a know implied readers the assumes Cautious implied the characters. reflection of readers' and variety of customs information facilitate, can extra-textual rather than prevent, a concerning assumptions balanced reading.

36Cf. the discussionon pp. 85-94above.

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(cf. discourses 80-85). The two actions and of pp. preparation consists footwashing pericope standsfirst, due in part, to its generalassociationsin kind of one or another. antiquity with preparation Structurally, John 13:1-20is easilydivisibleinto three distinct parts. The pericope includesa narrative introduction (w. 1-5),a dialogue(w. 611), and a discourse(w. 12-20). This basicstructureis found in a number Gospel (e. 4: Fourth 3: 1-26; 5: 1-21,22-36; 1-47; in the g. of other places 6).37 Each part of the passageis integral to the movementof the action its the to the story. progression of contribution own makes and

The NarrativeIntroduction (w. 1-5). themes,actions,and A varietyof temporalindicators,characters, in indispensable to the the a story as are provided whole elements Culpepper calls John 13:1-6 the most majestic introduction. narrative Gospel illustrating a stereoscopic Fourth in the introduction scene perspective: First, it does the required: it sets the time, the place, and the characters involved in the ensuing action. Beyond that, it sets the footwashing and the farewell discourse in the his his destiny. Jesus' of origin and awareness of context That which has been explained to the reader by the by dialogue the action and of the shown narration and in Jesus. He be had is to self-conscious said now narrative 37M]akuzhyil observes (117):

Many of the episodesin the Fourth Gospelhavethe dramaticsequence is, begins that often an episode with an of action-dialogue-&course, dialogue between him Jesus off a sparks and another which action of in Jesus discourse by in the turn, a episodes ends character,which, ... maybe saidto follow the pattern of narrative-dialogue-discourse.

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come from the Father, and he wasgoing to be exaltedand for him The hour had to go from this world come glorified. 38 Father. to the Specialmention shouldbe made of John'suseof narrative time, Whereas first it half to this the pericope. relates of the as particularly (excluding (chs. 1-12) two the a of roughly covers period years gospel 13-21 13-19 John two-week a covers period with chapters prologue), devoted to a descriptionof a singletwenty four hour period. As Culpepper observes,'The 'speed'of the narrative reducessteadily, 39 halt ', day. it The to the a at grinds climactic virtually therefore, until is by deliberativeness means another which the reader's temporal importance focused is the the of ensuingevents. upon attention

V.1. SinceJohn hasclosedthe first half of his work with a very definite he it is (12: 37-50), that the natural should commence quite epilogue 38Culpepp_er, 33. Staley(108n. 62) arguesthat in this narrativeintroduction book in T'hat the the plot of entire meta-historical reverse order: summarizes the author is, Jesus "Knowing [v 1; internal focalization]

(E) that his hour had come to depart from this world to the Father, [this is the most recent plot element to be resolved, 12:231(D) having loved his own who were in the world, he loved them to the end [the first time the implied reader learns of Jesuslove for other people is 11:3,5,36]. (C) Ile devil, having put into the heart of Judas, the son of Simon focalization; [external him betray the first time the implied to Iscariot is 6: 71], Judas betrayer knowing [v 3; internal learns the of reader focalization again] (B) that the Father had given all things into his hands (the first time the implied reader explicitly learns of Jesus' had he from God 35) (A) is 3: that come and was going to and authority God" [the first time the implied reader learns where Jesusis from and is 1:1-18]. is he to return where

39Culpepper,72.

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functions Verse in introductory 1 this statement. an with second portion in themes the passion are prominent which fashion40 and contains several Jesus'hour, his return to the Father, Jesus'love Passover, the narrative: (7rpo' The first 5a foreknowledge. his his -rT^lc; phrase for own, and ýOqrfiq

the time at a particular once places event at 7rctcryct) -rob

interest Johannine in the Feast) Passover the (before the and advances 55; 28,39; 19: 14,31). In 6: 4; 11: 12: 1; 18: (cf. 2: 13,23; the Feast Passover (11: Passover 55; 1) description 12: the to the and of the light of countdown (19: Passover 31), for day the mention of death the of preparation his on into Jesus follows death he ties to tI and what Passover of view propels the Jesus'hour is idea that the this Closely acknowledgment it. associated -, indicators, is is the temporal The one of main which has come. wpa, Gospel Fourth is In the thrust nothing theological content. loaded with "... is God's Father's the the and wpct Jesus approval, without upon decisive steps take before hour any one can coming no whose appointed it is hour of divine salvation Fundamentally, the Jesus. against ... Jesus fulfills 41 God fixed has by 'It is time and the going to which history. 42 John, Jesus is'not As other episodes'in the with cross. his death on 40Cf. Brown, The Gospel ofJohn 11562;Lightfoot, 260; Sanders and Mastin, W. K Grossouw, 1-3 Note "A For 153. Tasker, assessment on vv. cf. a similar 304; and 8 (1966) 129 and F. Manns, "Le lavement de pieds. Essai sur ]a "NovT XIII 1-3, John on 55 (1981) On "RSR 152. hand, Segovia Jean 13, de the la other signification structure et introduction definite "a the be to the specific narrative of the 1 of part to (40) believes v. introduces both Book Glory In likelihood, feet. " the the verse of and all the of washing I the footwashing pericope. 41j. Schneider, "gpXopat, " TDNT II ed. by G. Kittel, trans. by G. Bromiley 673. 1964) Eerdmans, Rapids: (Grand 42Cf. G. Delling, Výpa," TDNT IX 678. According to H. C Hahn, "Time, " Zondervan, 849, Rapids: 1978) idea (Grand Brown C. by a similar of time III DNTT ed.

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knows (cf. but is 2:24,25; to by this occasion what come on surprise taken 4: 16-18; 6:5,6,70,71; 10:17-18; 11:1-5,23; 12:30; 13:19-30,38; 14:29; 16:4; 18:4; 19:28-30; 21:18,19). Throughout the Fourth Gospel "the hour" Jesus' in incompleteness describe terms is to mission of or wpct) used 43 8: 23; 1). 4; 20; 12: 17: (cf. 2: completeness ef

While the first part of the Gospel tends toward "the hour" (cf. 2,4; 7,30; 8,20), the second part explains its theological (cf. its chronological soteriological and context meaning and 44 19,27). 17,1; 13,1; In particular, the arrival of the hour signifies Jesus' departure from Father. This idea, to the mentioned occasionally return this world and before chapter 13, appears frequently after 13:1 (cL 13:33-14:4,28-31; Tva The 17). 20: 11-13; 17: clause calls to mind Jesus' 16:5-11,16,28; hour brings into In the the arrival of addition, clear origin and mission. &ywaim The is used (in John) to his for term love own. focus Jesus' (13: for disciples 1,34; 14: 21; Jesus 15:9,12; cf. love the denote the of (13: for 34; 15:12,17), and disciples love the one another 5), of 11: the 45 (14: for 31). 'I'he concentration Jesus had love theFather the especially farewell in define &, the to the terminology materials serves yct7rCtG) of Fourth Gospel: the in of portions is present other For the glory of God to shine out, Jesus must wait for the right hour, the kairos. This is true of Jesus' miraculous actions (cf. Jn. 2:4) as it is 8: 20; Jn. 7: 30; 13: 1). (cf, his suffering of 43, Katpo,%S, 6 6 6) (7: (7: 8) and Ep6i; Katp6r, seem to serve the Epoc, 5 ? same function as 71 (A)pcc. 44Makuzhyil, 165. 45G. Stahlin, "(ptUcs),"TDNTIX134. Cf. also Bultmann, wywri'mco," TDNTI 711. Zweifel (80) notes the increased frequency of this theme in the fareweUdiscourse.

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intimate dynamicsof thesechapers. In 13:1, this deep-seatedlove 46 is Jesus' the to supreme act on cross, which primarily refers 47 Suchlove is directed toward his footwashing. in foreshadowed the 48 It isetig is love to take this -rENog. possible sig -rENoc; and own, (of his life)" "fully, " "wholly, " "to the end or quantitatively as temporally as 49 However, likely John here intends than f1completely. more e 1r, or 50 "for Jesus loved his double have the to meaning, own a until end -rENog 51 " his death indicates. loved he them life his completely, as and of b. Vv. 2-4.

13:2 - Severalinterestingissuesarisein this verse. Almost nonchalantly, John makes mention of the fact that Jesusand his disciples were at a 52 However, mention of the meal is important for the progression meal.

46Schnackenburg, 11116. 47ibid. Haenchen, 11106.

48Baffett quoting Bultmannsuggeststhat the useof -rolbr, L'aCour, insteadof "... believe. " The those that these are representatives of all who ei-rcu, emphasizes Wa. GospelAccordingto St John438. 49An idea preferred by Blass, DeBrunner, Funk, 207 (3); 9. Delling, 'rENog, " TDAT VIII 56; R. Schippers, "Goal, " DA7T 164; P. Beeckman, EEvangile selon Saint Jean (Paris: Beyaert-Bruges, 1951) 290; Behler, 24; and Tasker, 154. 5OCf. Brown, 77zeGospelAccording to John 11550; Bruce, 278; Lindars, 448; Morris, 614 n. 8; E. Stauffer, msi%," TDNT Il 427. Barrett suggeststhat EL'q -rgNor, has idea Jesus' life the the of the combines end of and eschatological double which meaning a St. John 438. GospelAccording to The end. 51It may be more than coincidence that at his death Jesus cries, TF--rs%eo-rctL (19:30). 52-ne point is made in such a casual fashion that Michaels concludes, "it is itselý (any to the any the attaches particular significance supper that narrator unlikely ... in 12:2). " 1 R. Michaels, John (,NeW Bethany mentioned the'dinnerat to than more ... York: Harper and Row, 1984) 223.

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In backdrop to the to the addition providing the needed narrative. of footwashing, it also prepares for the quotation of Psalm 41:9 in v. 18. Yet do here. The Bs^t7rvov the exhaust significance not of such observations in knows took the narrative meal another which place earlier of reader (12: 1-8). On this occasion an extraordinary event occurred. Mary, Lazarus' sister, anointed the feet of Jesuswith costly ointment and dried his feet with her hair. Responding to Judas' challenge concerning the Jesus anointing, extravagant makes clear that this an such propriety of 'Washing" was done in preparation for his burial. Therefore, when in v. 2 the reader, recalling the earlier account (cf. -12:2), is read (3e^t7rvov is mentally prepared for the footwashing as well as its association with 53 death. In all likelihood the actual readers of the Fourth Gospel would Supper, Last for be knowledge to the traditional the meal of understand Eucharist basic the institution and widespread by the last part was of the (1 Corinthians C. E. 11: 23-26; Mark 14: 22-25; Matthew first the century of 54 6: John 26-51; Didache 9,10,14). 15-20; 22: John 6:51-59 26:26-30; Luke implied the that readers were also acquainted with the eucharist, suggests be Last Supper. the to the traditional meal understand and would 53For the relationship between John 12:1-8 and 13:1-20 cf, E Schilssler Fiorenza, In Memory ofHer (New York: Crossroads, 1983) 330-31 and I R. Michaels, "John 12:1-22,"Int 43 (1989) 287-91. 54Such knowledge of the eucharist on the actual readers' part is probable However, it is Synoptic beyond know tradition the or not. not the bounds they whether have knowledge line found that these the readers a general of to story suspect reason of ýOtheeSy optic tradition. This judgment is basedon the way John seems to build upon a Jesus, in life described Synoptics. from For the the of as events of example, w0ge John Baptist (1: 6,19-20). introduces He is Gospel the Fourth as a witness the

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Because of the mention of the meal the reader expects a significant event, Thereby, institution. this of reference prepares one words even perhaps for what follows. It is during the meal55 that the following events take place. This

" in itself "during to the attention calls peculiarity of supper, notation, Jesus'action. The historical surveyin chapter three notesthat water for (or during before feet the the meal, not after) the provided was washing 56 is importance Evangelist Clearly, the the underscoring of the meal. footwashingby its unusualplacement,with Jesusinterrupting the meal to 57 The remainderof v. 2 is devotedto the role that both the it. perform Devil and Judasplay in the betrayal. . In the Fourth Gospelthere is no uncertaintyconcerningJudas' destiny and subsequentaction. Every time he appearsin the narrative Judasis quickly designatedasthe betrayer. However,despitehis obvious is the content of his preaching disclosed, yet v. 26 baptizer described nor a as not 9'YCOV, 'E'YG) ', ýWrrLCW EV IMOML - PECT09 %, WdVVnq (COTEKPLOn CtU'rOtq 0 V oi5ct-re) is introduced with no explanation. T1ie 8v bpeiq gaTnicav oui< up@v Fourth Gospel nowhere records Jesus'baptism by the Baptist; however, vv. 32-33 describe the descent of the Spirit upon Jesus. For similar views on the relationship of It Th eEeAmans, 01,08yof the New John and the Synoptics cf the following works: L. Go 1981) 16-17; Testament 1, ed. by J. Roloff, trans. by J. Alsup ý. GranTRa ids: J. Brill, 1979); and D. M. Smith, "John B. de Solages, Jean et les Synopt * ues (Leiden: 425-44. 26 (1971-80) "AITS Synoptics, and the

55Despite some strong support for 8e6rvou yevopevou (*when supper had is to be preferred as the I ading. This Bet7rvou YLVOPýVOU ended") B itd syrPalarm) and judgment is based upon (1) slightly better external evidence from (v. 26) it is for the that the meal continued obvious context internal (2) coherence, Cf. Metzger, A Toaual Commentary on the VP9. footwashing odeiscomplete the after However, ei&r reading demonstrates the point that Jesus GreekNew Testament time. disciples'feet unusual at an the washes 56Cf. Behler, 26. 57As Brown notes Bst7rvou ytvop&ou is grammatically followed byv. 3, The 2 being Gospel as statement. a parenthetical regarded v. of with the remainder 11551. John to according

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function as antagonistand the consistentnegativeportrait, his characterin the narrative provesto be a little more complex. A surveyof the relevant demonstrates this assessment. passages The reader is first informed of Jesus'betrayalin 6:64. This information is passedon by the (omniscient)narrator to inform the reader ýt &pX7-1q. For the moment the knew Jesus this person about that identity of the betrayeris left open. In 6:70 Jesusasks,"Have I not chosen is " devil? Judas is in the very next a of you twelve one named and you in Bethany Judas, betray At Jesus, the the to anointing one about verse. Mary. This the of protest prompts the narrator to confide action opposes in interest but had the Judas poor no wasconcernedabout money that becausehe wasa thief and regularlypilfered the commonpurse. In 13:2 Satan puts the matter of betrayalinto Judas'heart. V. 11notesthat Judas footwashing. 13: 18-30 describe the the even after unclean remained 27 Satan betrayer into Judas that the with v. asserting entered of unveiling Judas The into darkness. the ends pericope with going out this point. at 6 6roAciag. him Jesus to In 17:12 as uio'q -rfiq refers

Later, he

Roman Jewish darkness in the the with and authorities, reappears The last Judas his in 21: 20 treachery. of mention act of comes completing is identifying betrayer Beloved the as the a of mentioned way where Disciple, who had inquired of Jesusconcerningthe betrayer'sidentity. However,this one-dimensionaldescriptionof Judasshouldnot be importance in his development Johannine the the to of obscure allowed Judas is image individual The of one of an emerging who succumbs plot.

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His is flawed (12:6), he receives into his influences. Satanic character to 58 (13: Satan enters into him betray Jesus designs 2), Devil's to heart the (13: 27), and finally Judas betrays Jesus. This development of plot suggests that Judas functions as an antithetical paradigm to true belief, which grows Gospel. In Fourth Beloved Disciple in to the the contrast gradually (21: 20), who is always faithful and believes Jesus,Judas is the demonstrates how is "cut defector59 " just and one off, as representative 60 from (15: branches 6). The the vine are pruned the unproductive foreshadows Judas betrayal Jesus. Vv. 2 the ominously of of appearance by Satan describe Judas the 27 to process which overwhelms appear and 61 V. 2 describes the poisoning of Judas'heart while v. 27 absolutely. documents his complete domination by Satan. The Devil, who was a (8: 44), beginning his influences from the enters with corruptive murderer 62 The purpose of such an all-out assault is Judas'WBI. into the very seat of A. Carson As D. "... Jesus. devil Judas the betrayal notes, of and are the

58K Hein appearsto supportthe idea of Judas'gradualdemisewhen he notes, Judas is than that 2 more of a mind to betrayJesus." K Hein, says no "John idii. certainly "JudasIscariot:Key to the Last-SupperNarratives?"NTS 17(1970-71)227-32. Cf. 228 especially n-2. 59Culpepper,124-25. 6OFor examinations of Judas in the Fourth Gospel cf. B. Gartner, Iscatiot (Philadelphia: Fortress Press, 1971) 8-11,16-17,22-23,25-29 and W. Volger, Judas tskarioth (Berlin: Evangelische Verlagsanstalt, 1983) 93-118. . 61Grossouw, 127. Owanga-Welo (229), with a number of other scholars, takes it into his Satan that puts own heart in v. 2 while actuany entering so pa2,siv as reflexive Judas in v. 27. In this way, too, the progress is preserved. 62CL E. Stauffer, "sf%, " TDNT 1142S. J. Behm, "Kapa(ia * TDNT III 42S, notes

"... the ' the the of will, seat source of resolves. signifies that xctp5L'a

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63 bring Jesus In to in to the to of evil cross referring a conspiracy now ....,, the betrayal John accomplishes two things. First, he heightens the drama into form inserting by the term narrative a of a 7rapaz 150)4 t, the scene of 64 Gospel Fourth in for betrayal Jesus. the the is of used solely which Second, The betrayal is mentioned in 2 precisely so that the reader Jesus. Jesus footwashing death the the and of will connect his death this action symbolic of only after the undertook forces had been set in motion that would lead to 65 crucifi)don. Clearly, John desires the following action to be viewed within the shadow of the cross. 13:3 - Verses 2-3 serve to introduce the footwashing pericope in a direct fashion. It is the foreknowledge of Jesus,as mentioned in v. 1, that 66 follows. Such knowledge is part and footwashing the which precipitates Gospel's Jesus. Specifically, in Fourth this of the view context, of parcel Jesus' knowledge includes two aspects: (1) that the Father had placed all (2) God he had from he is hands, that his into come and and about things The idea Father Father. into the things the of placing all to to return Jesus' hands is one with which the reader is familiar owing to its previous 6: 28-29). Here 39; 10: 35; (cf. 3: the the to author uses phrase occurrences 63Carson, loc. cit. 64Grossouw, 127.

6-5Brown,TheGospelaccordingto John 11563. 66Brown asserts,'Ile footwashing as an action symbolic of Jesus'death is he has the power to saveothers and the power to lay knows he that because performed down his own life for this purpose." The Gospel according to John Il 564.

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his Jesus' knowledge destiny. In it of origin and particular, emphasize focuses attention upon the Sovereign of the universe as he prepares to 67 Coming it does in this the as servitude. of at act point an perform Jesus' hints fulfil to the the at charge phrase salvific.act of narrative 68 John develop death the to the theme of cross. continues on sacrificial Jesus' coming from the Father and returning to him. Not only does the introduction of this motif demonstrate the superiority of the one who 69 God's is Father but it from the over adversary, additional reason comes for the footwashing since Jesuswill soon be leaving the disciples. John footwashing by to the this time the passion, mentioning again relates 7() God, i. his Jesus' return to e. crucifbdon and resurrection. Therefore, both aspects of Jesus' foreknowledge (the arrival of his hour and the Father placing all things in Jesus' hands) prompt the footwashing and tie into the passion. 13:4 - At this point the footwashing scene begins in earnest. Jesus' deliberate. highly He interrupts by the as represented meal are actions 71 This his leaves Jesus laying garments. action aside attired as a rising and

67Carson observes,"With such power and status at his disposal, we might have immediate and flashy confrontation, and to in devil defeat him the an to expected devastate Judas with an unstoppable blast of divine wrath. Instead, he washeshis disciples' feet, including the feet of the betrayer." 68G. Delling, wibndyco, " TDNT VIII 506 n. 13. 69Schnackenburg, 11117. 70Brown, The Gospelaccording to John 11564. 71Schnackenburg (11116)notes that the appearance of 9yetpe-rat in idea that the the meal was progress. BEL'nVOUcontinues

dK -roiD

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72 Morris suggeststhat Jesushad stripped to a loin cloth. 73 If this servant. John describes is a scene wherein the agent of creation correct, suggestion loin but he dry feet towel the cloth and a a with which will wears nothing 74 is foreshadowing in There footwashing disciple. the a of the of the 75 Jesus laying down his The life. humiliation and cleansing connected with

stark reality of nakednessalsopresentsa clear referenceto the crucifidon. As Ahr concludes:

The referenceto the crucifixion is ever more clearlypresent in the statementabout Jesus'nakedness:anyonefamiliar Jesus' death the cangraspthe referenceto the of story with indeed, it is the very and, of clothes, removal of this statementwhich points the reader to unexpectedness 76 this reference. "All of this serves to relate the footwashing to the death of the Lord. "77

72F.Selter,"Ready," DN77 111121.Lagrange(354) comparesJesus'voluntary Roman forced Caligula in to senators the of serve actions as servants, with servitude dress(short linen tunics) aswell asposture(at his feet). Cf. Suetonius,Caligula26. 73Morris, 615 n. 15. 74A number of scholars have gone so far as to find in John's use Of -VýEhjpLa direct reference to Jesus' death, since the term has this meaning in over half its Johannine occurrences (10:11,15,17,18; 13:17,38; 15:13; 1 John 3:6). Cf. Barrett, The GospelAccordingto St John 439; Brown, The Gospel according to John 11551; Dunn, 248; Sanders and Mastin, 306; and P. G. Ahr, "He Loved Them to Completion?: lie ,neology of John 13-14" in Standing Before God., Studies on Prayer in Scfipture and in Tradition with Essaysin Honor of John M. Oestereicher, ed. by A. Finkel and L Frizzell (New York: KTAV Publishing House, 1981) 77. 75Barrett, The GqspelAccording to St. John 439. Zweifel (95) observes that even is by but %9v-rLOV Jesus' to term not chance serves the underscore role of the choice as servant. 76Ahr, 77. M. Hengel, CrucijWon trans. by I Bowden (Philadelphia: Fortress Press, 1977) 29 n. 21 and 87 notes that often crucifbdon victims died naked. 77Brown, The Gospel according to John 11551.

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V 5. 13:5 - The action initiated in the previous verse is continued in v. 5, John this clear. methodically underscores the the use of Eltrct making by Jesus' the the towel, specifically mentioning actions of significance This foreshadows the the emphasis servant motif washbasin. and water, in later 16. In is the v. particular, pouring of water explicit made which into the vt7rrfipa

and the washing of feet extends the motif of

laying in begins 4. the the aside of clothes with v. servanthood which There can be no doubt that footwashing was the domain of slaves. The historical survey in chapter three demonstrates that servants were involved in the entire process: drawing the water, washing the feet, and disposing of the water. It appears that a slave could not refuse to render There how be. is the servant old might so much an this service, no matter identification of servants and footwashing that the footbasin comes to function figuratively as a sign of servitude; consequently, footwashing and in Clearly, be a synonymous understood manner. and were slavery could feet But to that to a subjugation acknowledged person. to wash another's further be dimension John's here to miss a of would see only servitude individual, On occasions rare an without obligation, extremely emphasis. him/herself deep love as an act of and sincere this upon chore might take honor. In John 13 such service issuing from love is evident, both from the from in Jesus' 1 the to also prominence given and v. emphasis on servitude love for his own, which is mentioned twice, once with e t'q -rEmq. Yet, Jesus' action is unparalleled in ancient literature, for no other master

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78 for (superior) condescends to perform this act a subordinate. Water ({; 5cap) is a word used frequently in Johannine literature,

in in John, 1 in 20 17 the twice times times the gospel, and appearing Apocalypse,which appearsto comefrom the Johanninecircle. Its is in in New three than the these the works more rest of occurrence 79 Testament combined. In the Fourth Gospelwater is mentioned in (1: 26,31,33; 23) is baptism 3: into transformed and with wine connection (2: 1-11). Water appearswith Spirit in the discussionabout"birth from "Living Water" is identified 5) (3: the as which quenchesthirst and above" forever (4:7-15). It is associatedwith healings(5:1-9;9:1-34)and walked Later (19: (6: his death 34), 16-21). issue forth Jesus by at water will upon from Jesus'side. Given its rather extraordinaryassociations,the MOP here the creates an of expectancy attitude on of appearance its for indicate behalf, that they that are aware may presence well readers' 80 is The into to transpire. about water was significant poured something New Testament hapax, Brown takes to vinTfipct, a mean a avt7rrfipa. From 2 Kings 3: he 11 "In the concludes, meal utensil. normal pitcher, a in done East basin Near was not normally a washing of standing ancient "81 body. While Brown's by the but the over part of water pouring water

780rdinaqly, thoseprompýedby love to washanother'sfeet are subordinates or peers,neverthosein a superior position. 790. Bocher, "Water, "DN7T 111989. 80CL the discussion in Joseph Shultz, The Soul ofthe Symbols (Grand Rapids: Eerdmans, 1966) 67-68. CL also Culpepper, 192-95.

81Brown,7he Gospelaccordingto St.John 11551.

III

logical, describes text the considered one who poured suggestion'seems Elijah. Nothing is hands feet, it is the the of said about although on water in be fashion hands. the they the that might washed same as possible Second, most artistic depictions of footwashing portray the feet of the Finally, large in them. pot, water with poured water upon many of guest a by footbaths archaeology are round basins with a support in unearthed the foot (cf. 41). In 45 light the could rest p. n. which on of this the center 71 better be it that vt7rrfipct might understood as a appears evidence,

footbasin or washbasin. John highlights the washing by using a form of dpXo), which 82 in ', draws Here to it... usually a particular element the story. attention beginning the of an action which will be suggests the use of cstpXw interrupted. Not only does Jesuswash the feet of the disciples but he his One the towel. them makeshift clothing, with carefully wipes in to the this emphasize servanthood serves motif verse. note additional At the Passover, the disciples would be reclining on coucheswhich circled facing be feet Since the table, their they would table. would be behind the business their In could this servants go about way with minimal them. In the such a situation, Jesuswould have made his disturbance of meal. further highlighting his the the of circle, outside servant-like way around dialogue in At the to this the narrative setting gives way point, w. actions. 6-11.

82G. Delling, "&pXo),wTDNT 1478.

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The Dialogue (vv. 6-11).

a. Vv. 6-& 13:6 - "Next to Jesus,Peter is the most complex character ... "83in

He is introduced in 6 Jesus' dialogue Gospel. Fourth as v. partner. the The reader hasa positive impressionof Peter to this point in the narrative due to his two previousappearances.Although he is not the first disciple (in Fourth Gospel), his Jesus the follow messianic status confess or to Peter's importanceis anticipatedby the readerdue to the new nameJesus identified in is in He (1: 42). him only one specifically other passage gives Simon Peter On 6: 68. (and his Signs, this the Book occasion affirms of the disciples')faith in Jesus'wordsof eternal life. This confessionis all the in defections it from the the of context mass stands since significant more implied Consequently, is favorably the discipleship. reader ranks of disposedtoward SimonPeter at this point in the narrative (13:6) and is, no doubt, quite unpreparedfor what transpires. It shouldbe observedthat for Peter's Fourth is the own story within significant very this pericope 84 it is Gospel. In manyways pivotal. 83Culpepper,120 841t 6 13: be to regard asthe beginninýof Peter'sdeclinein the aýpropriate may I the footwashing,JesuspredictsPeters denials(13:36-38), Fourth Gospel. For a ter Jesus by defendinghim with a sword(18:10), he that demonstrates misunderstands Peter (18: However, Lord 15-18,25-27). from his Peter denies Peter this point and eventually In 2, -10 he goesto heein ty tomb ýs thouIgh ly ecoveýs i fiIshirPg 0in the I np lov D Iscp e) 21,1!14finds Pete wmgf le2l 15 19describes hi 1ý id qe le Disci W d es eals ent e nd e us BelovvVd prvJ I ýeýýr f ina me-nI Jesus. by t on of contras ed commissioning and Disciple (21:20-23).

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Although there is too little evidence to be certain, it appears that Peter was not the first disciple to whom Jesus came; v. 5 implies that Jesus had already commenced the action. In fact, it is possible that Peter was for immediately last the to washing, receive one after his encounter the disciples be As Jesus the the to matter, are pronounced clean. over with Jesus approaches Peter, he is unable to fulfill his purpose. If e'pXe-rat is denotes: "... but then the even verb present, an attempted conative a incomplete action. "85 Jesus' attempt to wash Peter's feet prompts a in disciple. In light the the of the social understanding of reaction negative footwashing, Peter is embarrassedby the fact that Jesusdesires to for him. Peter Jesus' this service menial mistakes action as mere perform hospitality. The placement of the terms -Kupte, cru, and pou "... at the beginning of the sentence strongly accents the incongruity of the situation Peter does "86 it. Peter not understand and, consequently, opposes saw as Jesus. 13:7 - The tension reflected in Peter's question in v. 6 continues to between Jesus Peter is confrontation and personal easily a mount as it is possibleto seein the characterof Peteran exampleof onewho believesin Jesus,betrayshis Lord, and overcomeshis failures to be reconciledwith Jesus.This figure standsin sharpcontrastto that of Judas,who neverrecoversfrom his own act of betrayal. it is also possibleto discerna contrastbetweenthe BelovedDisciple and Peter in the Fourth Gospel. Perhaps21:20 combinesthe BelovedDisciple,Peter,and the Betrayer for the purposeof contrastingtheir respectiveresponsesto Jesus.For works Peter Fourth Gospel, Peter in in New Testament the deal the cf. with ed. by R. E. which Brown, Y- P. Donfried, andI Reumann(Minneapolis/NewYork: Augsburg/Paulist, 1973) 129-47and A. H. Maynard,'Me Role of Peterin the Fourth Gospel," 53148. 85BIass,DeBrunner, Funk, 319. 86AUchaels,231. Cf. also Morris, 617; Brown, The Gospel according to John II 552; and Lindars, 450 who notes, "... the words you and nzyare juxtaposed if the Greek, " of reversal roles. the paradoxical emphasizing

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87 3 due In to the emphatic nature of the pronouns, syw' and aU. detected, his reply, Jesus gives the first clue that the footwashing which he performs is more than a simple washing. The disciples cannot understand what is taking place until questions:

pera

-rab-ra.

This reply poses two most difficult

When will the disciples understand and exactly what will they

A is The know? Of PSTa -rctu^Ta neither uncharacteristic of the occurrence Fourth Gospel nor does its appearance demand that the passagebe divided into two separate interpretations to make sense (cf. pp. 149-62 below). There is clearly a future dimension to perd

-rctbrct. As with

footwashing Johannine be the episodes can only understood crucial many fully after the crucifixion/resurrection. Yet, those scholars who altogether immediate the of understandinjI8 on sort part of the some out rule disciples fail to reckon with the explanation which is available (w. 12-17) document. On the the of community reading the a much perspective and interpreters those the are who reckon with explanation course sounder in 12-17. w. made available

As is evident in v. 8, the footwashingis extremelyimportant to the disciples. They gain a partial understanding through the experience and In is follows. definite in there discourse the addition, a need which the Johannine narrative to speak salvific words in advance and not wait until have been As Michaels "In death related. observes, resurrection and the

87Schnackenburg, 11118. 88Cf. Bultmann, 467; Richter, 2 1; Brown, The Gospel according to John 11552; Lindars, 450; and Schnackenburg, 11119.

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John's Gospel, 'post-resurrectionaltruths' ... havea way Ofmaking their Jesus' draws the within ministry, especially already as passion appearance it is best having in All double "89 to take gEra rctbTa all as a near. immediately disciples (v. The 12) but are given an explanation reference. 90 Passion. fully the after understand 13:8 - Jesus'statementelicitsan extremelystrongresponsefrom Peter. Whether he will understand in the future or not, Peter is idea In to the than opposed ever. no uncertain terms, he apparently more (Peter's) his feet. Not Jesus is 11... that never wash wfll only 015 answers indicative future definite form the the most of negation ý61with ... ... "91 but future the the to addition of s t1c; rov ctt6^)vct serves regarding ..., Quite denial. ironically, this the other passages emphatic more make even in John which contain the formula oý g7l + aorist subjunctive/future indicative + et'q -rov milo)vct(4: 14; 8:51; 10:28; 11:26) are all words 92 life. In a twist as ironic as Caiaphas' from Jesus concerning eternal formula Jesus'offer (of Peter the to same uses refuse continued prophecy, life and belief) that Jesushas used to offer life. It is also possible to see

89Michaels, 226. Haenchen (Il 108) asserts:

Evangelist,who elsewhereis givento conflating the timesof ý the ... Jesus'earthly activity and that of the community,cannotwait here,asan Jesus'death has he related and resurrection. He hasto say until author, now what Jesus'enigmaticact means,and cannothavethe resurrected Jesusreturn to the footwashingin chapter20. 9OLohse,1122. 91BIass,DeBrunner,Funk 365 (2). 92'llie only exceptionis found in 8:52 whereJesus'opponentsrepeathis words in the form of an accusation.

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"... in take the position of gou, which would on more some emphasis feet "93 Peter's had if Jesus the the already washed of others. significance Jesus Peter have is means matter what no wiH no part of clear; message (v. 6) is hesitation If Peter's due his to footwashing. embarrassment, the be 8) (v. to more calculated. appears refusal Previously (v. 7), Jesushad hinted that there is more to his action Jesus'very Through Peter discovers that the stem rebuke, eye. than meets footwashing is not optional94 but has far-reaching significance: "if I do not " Obviously, importance have the pspog with me. no you wash you, is in footwashing tied to the this verse. of pepor, to understanding attached One of the first things the reader would see in p6poc; with Jesus in life. Not has be doubt the eternal only a share prologue no would (1: it has believe 12), but been to those that also who stated such promised Jesus bestows eternal life upon those who are placed in his hands (cf. 3:35is The immediate found in 28-29). 10: 6: 40; referent v. 3, where the 36; Jesus'knowledge in his that is things all of were placed reader reminded hands by the Father. This interpretation is supported by the many New Testament texts where ps'poc; appears in contexts which deal with issues (cf. Matthew 51; 24: Revelation 20: 6; life punishment and/or of eternal 95 21:8; 22: 19). Therefore it seems safe to assumethat one idea pepog

93Tasker,157. 94Michaels,224. Cf. alsoHultgren, 541. 95For the later eschatologicalconnotationsof pEpoc;cf. P. Dreyfus,"Le theme "RSPT 42 (1958) 349; Boismard, Testament, 9; Brown, The IAncien dans Meritage de Gospelaccordingto John11565.

-

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8 is John 13: life. Yet, Jesus this understanding eternal in conveys with does not exhaust the significance of pepog. The closest structural found in Matthew 51, 24: Ignatius'Epistle Polycarp this to to verse, parallels 6: 1, and the Manyrdom of Polycarp 14:2, suggest that to share a person's identity his/her Matthew destiny. (24: 51) describes to or share was pEpoq being as assigned: servant the unfaithful (Koti hypocrites the -ro' pepog a6-rou^ a place with be there UMKPITC-OV), where TCOV will weeping and pSTCt (par. Luke 12: 46). teeth of gnashing

In affirming the legitimacyof ecclesiasticaloffices Ignatiusclaims: Give heed to the bishop, that God may also give heed to devoted I to those who are subject to the bishop, am you. deacons; it be have to and may and mine my lot presbyters, (xal God in them PET2 ct&G-W got To pepoq with ýv Labour 8Q tv one crXe with another, VEvo tTo . struggle together, run together, suffer together, rest together, rise up together as God's stewards and assessors 96 and servants.

As part of his last prayer, Polycarpgivesthanks: I bless thee, that Thou has granted me this day and hour, that I may share, among the number of the martyrs (roO 7ýaOs-tv lis pepo(; Ev &pt8pý -rw-v pctpTbpcov) in the cup of thy Christ, for the Resurrection to everlasting life, both of soul and body in the immortality of the Holy Spirit. 97

In the Fourth Gospel,if anyonehascasttheir lot with Jesusit is the disciples. To have a share in his destiny includes not only eternal life, but 96Cited according to the translation of K Lake, TheApostolic Fathers I (Cambridge: Harvard University Press,1912) 273-75. 97Cited according to the translation of K Lake, TheApostolic Fathers II 1913) 331. Heinemann, William (London:

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(4: himself 31-38; Jesus 20: 21-23), being was sent as resurrection sent also (15: hatred In (6: 40), 18-16: 4). Peter's day the the last of and world at the involve (cf. Jesus' destiny 13: 37even may martyrdom this of sharing case, 38; 21: 18-19). Since crucifixion/exaltation is at the heart of Jesus' destiny Gospel, it be it Fourth that the to would not surprising was part according Simply destiny. it disciples' that the sharing put, appears and parcel of 98 fellowship JeSUS, denotes in here continued with and a place that papog his community99 which ultimately results in uninterr-upted residence in the 10() Such a view of pEpoq dovetails neatly with (14: 1-14). Father's house ' Jesus is Without in key life. the to 1-17, such 15: where remaining is branches like fate unproductive which are cut off and remaining, one's Consequently, footwashing is burned. be the to a sign which cast out 101 Two things point to the deeper itself to beyond meaning. some points 102 deeper First, to that the as essential meaning. crucifixion/exaltation (eternal life, identity by Jesus, pEpoc; with sharing qualities represented his destiny, mission, resurrection, and martyrdom) are ultimately secured

98Cf. Segovia"John 13:1-20,The Footwashingin the JohannineTradition," 43, disciples the the that symbolizes washing grants which continued of an acceptance Book belief, Glory, The demonstrates " the Jesus the that of of context with union .-.. footwashingdoesnot initiate fellowship,but continuesit. Cf. the discussionin v. 10. 99NUchaels,231 and Lindars, 450.

10OHultgren,542. 10117or the idea that footwashingis a signcf. Richter, 'Me washingof feet in the Gospel of John," 200;Dunn, 247;Segovia,"John 13:1-20,The Footwashingin the JohannineTradition," 43. 10217or an identiflcation of footwashingwith the passioncf. Richter, "Ile 200; Barrett, 77te GospelAccqrding John, * John Gospel St in feet the of to of washing 11119;Brown, TheGospelaccordingto John 11565441; Dunn, 248-50;Schnackenburg, in Johannine Footwashing Tradition,* 43 n. 32. The 1-20, 13: the "John Segovia, 66;

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Second, Jesus' in humiliation death. Jesus' act of washingthe through disciples' feet foreshadowshis ultimate act of humiliation on the cross. These hints in the narrative make it easierto understandthe importance is footwashing, Peter By the footwashing. refusing ultimately refusing of 103 8 The language the of v. removesall emphatic cross. of the effects doubt concerningfootwashing'simportance. Without it Peter wfll have no Jesus. with p6pog b. V. 9. 13:9 - Jesus'stern rebuke prompts an immediateresponseby Peter, "Lord, not my feet only but also (my) handsand head." Many interpreters are quick to identify Peter'srequestasmotivatedby a desire 104 for complete washing. Unfortunately,there hasbeen little to no 105 head for hands the the and specificchoiceof washing. of exploration In other words, there hasbeenno attempt to demonstratehow the hands Unless bodily these to head complete washing. parts signify come and Peter is by their mention significant. were chosenat random, Consequently,someattention mustbe devotedto them here. Peter's mention of the hands and head might simply be due to the fact that, along with the feet, they are the only parts of the body normally left exposed, not covered by clothing. But to leave the inquiry at that 103Barrett, The GospelAccording to St. John 441. 104Cf. Brown, The Gospel according to John 11566and Lindars, 451. 105However, cf. Carson's discussion.

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it is fact "vulnerable" because ignore is that the their to of state that point both bodily parts come to be regarded as especially worthy of washing

Judaism. in and/or anointing One of the most obviouspoints concerningthe SynopticGospels' Phariseesis that they are scrupulousabout washingtheir handsbefore fact. 7: 3 Mark this confirms eating. The Pharisees and all the Jews do not eat unless they give their hands a ceremonial washing, holding to the tradition of the elders .... Not only do the disciples come under the scrutiny of the Pharisees on this issue (cf. Mark 7: 1-23; Matthew 15:1-20), but Jesus himself is challenged As (cf. Luke 11: 37-44). Jacob Neusner "There observes, this can point on be no doubt whatsoever that Phariseeswashed hands before eating."106 According to Josephus (JewishWars 11133) the Essenesalso practiced (Cwadpevot before meals some sort of washing

-re crKrz. 7racrpacrtv

uaaatv). Ct7EoNoUoVTaITo' CY@jIUWUXPO^lq %tvo^tq OUTCOC; The reason for washing the hands is made explicit in the Nfishnah,

Yadaim 3:1-2. This tractate,which Neusnerassignsto the Yavnean 107recordsdiscussionsconcerningthe degreeto which the hands period, becomeuncleanin a variety of situations. Owing to their suceptibil-ityto items, from hands the contact with a number of are resulting uncleanness,

106J.Neusner, A History of the Mishnaic Law of Purities. Part Twenty-two The Mishnaic Systemof Uncleanness(Leiden: E. I Brill, 1977) 89. 107J.Neusner, Judaism: the Evidence ofMishnah (Chicago: Ile University of Chicago Press, 1981) 105-06.

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108 being in unclean the second remove, eventually regarded as always The just been implication have is this they washed. ultimate of all unless that the hands can render the entire person unclean (cf. Hagigah 2:5; Eduyoth 3:2). When Peter requests that his hands be washed, he is suggesting is in body if the constant need of washing, it is the hands. of part that any Peter's suggestionthat the head be washed is also significant. In

Greek life itself. to the came represent 1