The real meaning of Maundy Thursday
On Maundy Thursday, it is traditional to focus on the business relationship of Jesus washing the disciples' feet in John xiii—and peradventure to re-enact this within a service. But in rushing to the final example, we miss the most of import lesson, which comes in the middle, rather than at the end, of the passage.
The passage itself is highly characteristic of John's style, with references back and frontward to what has gone before and what is nevertheless to come. In John 13.one, the reference to the Passover forms part of John's distinctively Jewish and 'anti-Jewish' (equally nosotros perceive information technology) involvement in the pilgrim festivals. These centred on the temple, but Jesus himself will take the identify of the temple (John 2.21)—which, incidentally, explains the otherwise baffling saying in John 7.38 'as the Scripture says, out of his side will flow rivers of living water'. The scripture hither is Ezekiel 47.i; Jesus is now the temple, the place of God's presence; and the living does indeed flow from his side in John 19.34.
John's interest in time, and particularly 'the hour', continues. Fourth dimension slows right down; having spent the first half of his gospel on the three years of Jesus' ministry building, this section is dominated by the three hours at the meal table. 'The 60 minutes' that had not even so come (John 2.4, John 7.30, John eight.20) is now upon united states of america (John 12.23). He loved 'his own', no longer the ethnic people to whom he had come (John i.11), simply those who now believed in him.
The 'evening meal' is in progress (John thirteen.2). In that location is no need to specify this as the Passover meal; though some have argued that John schedules everything a day early, then that Jesus is crucified on the Thursday in John at the aforementioned fourth dimension equally the Passover lambs were sacrificed, information technology is really possible to reconcile this with the Synoptic accounts. John does non need to mention the bread and wine for three reasons.
First, he assumes that his readers are familiar with the other gospels, especially Mark, so he only needs to tell usa what we do not already know from them. (See, for case, the way that Mark 6.seven–13 dovetails with John 5, and Mark 6.seven–thirteen is referenced in John 7.i.) Secondly, John is much less interested in the 'sacramental' than is often supposed. In his feeding of the 5000 the 'eucharistic' significance is decidedly muted; at that place is no mention of Jesus breaking the breadstuff, so the careful formula of the Synoptic accounts is lost, and the more than important theme is the echo of Moses giving manna in the wilderness. Thirdly, he has already done his theological preparation long before he reaches this point. In John 1.29, we have already been introduced to Jesus as the (Passover) 'Lamb of God'; when y'all sacrifice the lamb, the next affair you practise is consume it, and sure enough, Jesus says that we must eat his flesh (John six.53) just as you would the Passover sacrifice.
As he prepares for the humble act of service, he non only knows that the hour has come, but that all power has been given to him by the Father, and that he is returning to him (John thirteen.3). This anticipates his discussion with Pilate nearly power in John 19.eleven, but too includes a challenge. It is not then much the question of what we might do with absolute power—though that in itself is a fascinating question—simply to note what Jesus does with absolute power. He serves. He takes off his outer garment, in anticipation of what would afterward be done to him by force (John 19.23)—only on both occasions he is actually in control (John 10.18).
At this point, most of united states of america jump to the end of the passage, taking the exemplary lesson that John (and Jesus) wants us to learn.
"Do y'all sympathise what I accept washed for you?" he asked them. "You phone call me 'Teacher' and 'Lord,' and rightly and then, for that is what I am. At present that I, your Lord and Teacher, have done your feet, you lot likewise should wash 1 some other's anxiety. I accept set you an example that you lot should do equally I have done for you lot. Very truly I tell yous, servants are not greater than their main, nor are messengers greater than the one who sent them. At present that you know these things, yous volition exist blessed if you exercise them. (John 13.12–17).
This ties in with John's 'exemplarist' focus on the cross too; Jesus has 'laid down his life for his friends' and no-i has greater dearest than this (John 15.thirteen). He calls us friends, and invites united states of america to do the same to ane another. This parallels educational activity in the Synoptics (Marker ten.42–43), equally well as deploying a stock phrase from Roman and Greek ethics ('you will be blest if you practise them') which is a prominent theme in the letter of James.
But the fundamental turning point is the puzzling interaction with Peter in the eye of the episode:
"No," said Peter, "you shall never wash my feet." Jesus answered, "Unless I launder you lot, you have no part with me." "And then, Lord," Simon Peter replied, "not only my feet but my easily and my head also!" Jesus answered, "Those who accept had a bath demand only to wash their anxiety; their whole body is clean. And y'all are clean, though not every one of you." John 13.8–10).
Over again, typical of John, Jesus is speaking metaphorically, whilst Peter is taking him literally, just every bit Nicodemus and others have done before (John 3.4). And, again typically, Peter doesn't sympathize now, but will later—subsequently the resurrection and the giving of the Spirit, who will lead them into all truth about Jesus' pregnant. The language of 'having a bath' is similar to the common exercise of bathing before a meal. Only it has particular resonance with Jewish ritual washing, in amikveh, which was then adapted to the Christian exercise of baptism. Jesus is and so contrasting the once-for-all deed of baptism and the gift of salvation with the ongoing need to accept Jesus serve us in the resources and equipping we need.In fact, unless we allow Jesus to wash our feet, we cannot wash the feet of others.
Christian discipleship is not only about beingness nice to others and caring for them, of import though that is (see i Tim 5.10) and despite David Cameron'southward comments last twelvemonth. Information technology is, in the kickoff instance, about allowing Jesus to serve us and wash our anxiety—giving united states of america the spiritual provision nosotros need twenty-four hour period by day, above and beyond the service he gives in offering his life for our conservancy.
We cannot pray without his empowering united states in prayer; we cannot grow in holiness without his forming holiness in united states of america; we cannot pb others to faith without the working of his Spirit; we cannot serve others without the service he offers to the states first.
Giving service to others is a difficult lesson in our selfish earth. But receiving service from others—and in particular from Jesus, solar day by day—is the hardest lesson of all in our competitive, self-sufficient world.
Much of my work is done on a freelance basis. If you accept valued this mail service, would yous considerdonating £1.twenty a month to support the production of this web log?
If you enjoyed this, do share it on social media (Facebook or Twitter) using the buttons on the left. Follow me on Twitter @psephizo. Like my folio on Facebook.
Much of my work is done on a freelance basis. If you accept valued this post, you can brand a single or repeat donation through PayPal:
Comments policy: Skillful comments that engage with the content of the post, and share in respectful argue, can add existent value. Seek first to understand, then to exist understood. Make the about charitable construal of the views of others and seek to learn from their perspectives. Don't view debate as a disharmonize to win; accost the argument rather than tackling the person.
Source: https://www.psephizo.com/biblical-studies/the-real-meaning-of-maundy-thursday/
0 Response to "The real meaning of Maundy Thursday"
Enregistrer un commentaire