The Gospel of John Chapter 13 – Part 1

Gospel of John Chapter 13INTRODUCTION:


Internal evidence.  In the strict sense of the term, the Fourth Gospel is anonymous. No name of its author is given in the text. This is not surprising because a Gospel differs in literary form from an epistle or letter. The letters of Paul each begin with his name, which was the normal custom of letter writers in the ancient world. None of the human authors of the four Gospels identified himself by name. But that does not mean one cannot know who the authors were. An author may indirectly reveal himself within the writing, or his work may be well known in tradition as coming from him.

Internal evidence supplies the following chain of connections regarding the author of the Fourth Gospel.

(1) In John 21:24 the word “them” refers to the whole Gospel, not to just the last chapter.

(2) “The disciple” in 21:24 was “the disciple whom Jesus loved” (21:7).

(3) From 21:7 it is certain that the disciple whom Jesus loved was one of seven persons mentioned in 21:2 (Simon Peter, Thomas, Nathanael, the two sons of Zebedee, and two unnamed disciples).

(4) “The disciple whom Jesus loved” was seated next to the Lord at the Last Supper, and Peter motioned to him (13:23–24).

(5) He must have been one of the Twelve since only they were with the Lord at the Last Supper (cf. Mark 14:17; Luke 22:14).

(6) In the Gospel, John was closely related to Peter and thus appears to be one of the inner three (cf. John 20:2–10; Mark 5:37–38; 9:2–3; 14:33). Since James, John’s brother, died in the year A.D. 44, he was not the author (Acts 12:2).

(7) “The other disciple” (John 18:15–16) seems to refer to the “disciple whom Jesus loved” since he is called this in 20:2.

(8) The “disciple whom Jesus loved” was at the cross (19:26), and 19:35 seems to refer to him.

(9) The author’s claim, “We have seen His glory” (1:14), was the claim of someone who was an eyewitness (cf. 1 John 1:1–4).

Putting all of these facts together makes a good case for the author of the Fourth Gospel having been John, one of the sons of a fisherman named Zebedee.

External evidence. The external evidence is the traditional ascription of authorship which has been well known in the church. Polycarp (ca. A.D. 69=ca. A.D. 155) spoke of his contact with John. Irenaeus (ca. 130=ca. 200), the bishop of Lyons, heard Polycarp and testified that “John, the disciple of the Lord, who also had leaned upon His breast, had himself published a Gospel during his residence in Ephesus in Asia” (Against Heresies 3. 1). Polycrates, Clement of Alexandria, Tertullian, and other later fathers support this tradition. Eusebius was specific that Matthew and John of the apostles wrote the two Gospels which bear their specific names (The Ecclesiastical History 3. 24. 3–8).

Place of Origin

The external tradition is strong that John came to Ephesus after Paul had founded the church and that he labored in that city for many years (cf. Eusebius The Ecclesiastical History 3. 24. 1). Supporting this tradition is the evidence of Revelation 1:9–11. When John was in exile on Patmos, an island off the coast of Asia Minor, he wrote to seven Asian churches, the first of which was Ephesus. That the Fourth Gospel was originally published at Ephesus is a good probability.


The date for the Gospel of John was probably between A.D. 85 and 95. Some critics have attempted to assign a date as late as A.D. 150 on the basis of the book’s alleged similarities to Gnostic writings or because of a supposed long development of church theology. Archeological finds supporting the authenticity of the text of John (e.g., John 4:11; 5:2–3), word studies (e.g., synchrōntai, 4:9), manuscript discoveries (e.g., P52), and the Dead Sea Scrolls have given powerful support to an early dating for John. So it is common today to find non-conservative scholars arguing for a date as early as A.D. 45–66. An early date is possible. But this Gospel has been known in the church as the “Fourth” one, and the early church fathers believed that it was written when John was an old man. Therefore a date between 85 and 95 is best. John 21:18, 23 require the passing of some time, with Peter becoming old and John outliving him.


The purpose of the Gospel of John, stated in 20:31, was to record Jesus’ “signs” so that readers would come to believe in Him. Doubtless the author had other purposes as well. Some have argued that John wrote against synagogue Judaism, or the Gnostics, or the followers of John the Baptist. Some think John wrote to supplement the other Gospels. John’s Gospel has a clear evangelistic purpose (as do the other Gospels), so it is no accident that it has been greatly used in the history of the church for that purpose.

The Glory of the Fourth Gospel

In introductions to the Fourth Gospel many writers have a section entitled “The Problem of the Fourth Gospel.” The Fourth Gospel has been the great problem in modern New Testament studies. But what is that problem? One critic claimed many years ago that Jesus in the Synoptics (Matthew, Mark, Luke) is historical but not divine, and that in the Fourth Gospel He is divine but not historical. This, however, is clearly an unwarranted distinction, for the Gospel of John begins with a plain statement of the full deity of the Word made flesh (1:1, 14). And the Gospel nearly ends with Thomas’ confession, “My Lord and my God” (20:28). Jesus Christ is both “divine” (Deity) and historical (One who actually lived on the earth). So what is a problem to many critics is actually the chief glory of the church.

Also, contrary to what some have argued, the Synoptic writers, as well as John, present a divine Messiah. But John’s Gospel is so clear and pointed in his Christology that his theology has greatly enriched the church. The text, “the Word became flesh” (1:14), became the central focal point of the early church fathers’ meditation and study. John presented the Incarnation—God manifest in the flesh—as the foundation of the gospel. This is the “glory,” not the “problem,” of the Fourth Gospel.

John’s Distinctive Portrait

When one compares the Gospel of John with the other three Gospels, he is struck by the distinctiveness of John’s presentation. John does not include Jesus’ genealogy, birth, baptism, temptation, casting out of demons, parables, transfiguration, instituting of the Lord’s Supper, His agony in Gethsemane, or His Ascension. John’s presentation of Jesus stresses His ministry in Jerusalem, the feasts of the Jewish nation, Jesus’ contacts with individuals in private conversations (e.g., chaps. 3–4; 18:28–19:16), and His ministry to His disciples (chaps. 13–17).

The major body of the Gospel is contained in a “Book of Signs” (2:1–12:50) which embraces seven miracles or “signs” which proclaim Jesus as the Messiah, the Son of God. This “Book of Signs” also contains great discourses of Jesus which explain and proclaim the significance of the signs. For example, following the feeding of the 5,000 (6:1–15), Jesus revealed Himself as the Bread of Life which the heavenly Father gives for the life of the world (6:25–35).

Another notable and exclusive feature of the Fourth Gospel is the series of “I am” statements that were made by Jesus (cf. 6:35; 8:12; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5).

The distinctiveness of this Gospel must be kept in perspective. The Gospels were not intended as biographies. Each Gospel writer selected from a much larger pool of information the material which would serve his purpose. It has been estimated that if all the words from the lips of Jesus cited in Matthew, Mark, and Luke were read aloud, the amount of time taken would be only about three hours. Since the ministry of Jesus lasted about three years, a three-hour sample of His teaching is a small amount. Each Gospel records certain miracles or parables and omits others.

The focus of the Gospels is the good news of Jesus’ death and resurrection. The Gospels have been called “Passion narratives with extended introductions.” That is, they center on Christ’s death (e.g., Mark 11–16) with only enough information (e.g., Mark 1–10) to explain the nature of the One who ministered and died.

Jesus’ Seven “Signs” in the Gospel of John

  1.      Changing water into wine in Cana (2:1–11)
  2.      Healing an official’s son in Capernaum (4:46–54)
  3.      Healing an invalid at the Pool of Bethesda in Jerusalem (5:1–18)
  4.      Feeding the 5,000 near the Sea of Galilee (6:5–14)
  5.      Walking on the water of the Sea of Galilee (6:16–21)
  6.      Healing a blind man in Jerusalem (9:1–7)
  7.      Raising dead Lazarus in Bethany (11:1–45)

Jesus’ Seven “I Am’s” in the Gospel of John

  1.      “I am the Bread of Life” (6:35).
  2.      “I am the Light of the world” (8:12).
  3.      “I am the Gate for the sheep” (10:7; cf. v. 9).
  4.      “I am the Good Shepherd” (10:11, 14).
  5.      “I am the Resurrection and the Life” (11:25).
  6.      “I am the Way and the Truth and the Life” (14:6).
  7.      “I am the true Vine” (15:1; cf. v. 5).

The following facts are known about John’s relationship to the Synoptic Gospels. John, Zebedee’s son, was Peter’s co-worker in Jerusalem during the early years of the church (Acts 3:1–4:23; 8:14; 12:1–2). Further, John was called one of the “reputed … pillars” of the Jerusalem church (Gal. 2:9). The Jerusalem church was led by the apostles and James, the brother of Jesus, with Peter and John who often took the initiative (Acts 3:1; 4:3–21; 8:14–24; 15:7–11, 13–21). During the early years of the Jerusalem church, a certain fixed core of apostolic teaching and preaching developed. After a great multitude were converted, “They devoted themselves to the apostles’ teaching” (Acts 2:42). Later the number of men who believed grew to about 5,000 (Acts 4:4). It would be necessary for a system of instruction to be set up. This would center around Jesus’ Messianic fulfillment of Old Testament prophecies, particularly His ministry and Passion. In particular the commands of Jesus—His “oral Torah”—were to be taught (Matt. 28:20).

According to fairly strong church tradition, Mark’s Gospel is directly related to Peter’s preaching. Acts 10:36–43 seems to reinforce this tradition, for many have seen the Marcan outline in this example of Peter’s preaching. Since Peter’s preaching is basically the outline and content of the Gospel of Mark, John—having been with Peter for many years—would have been completely familiar with this body of truth.

This core of early apostolic Jerusalem preaching and teaching came to be written down by Mark who helped Peter in his later ministry. After John was in Jerusalem for many years (perhaps 20) he went to Asia Minor and settled in Ephesus.

When John wrote his Gospel he provided, by the Spirit of God, a rich supplement to the early Jerusalem core. Thus John’s distinctive portrait of Jesus contains 93 percent original material in comparison to the Synoptics. As John wrote, he was aware that even his contribution contained only a small fraction of what could be said (John 20:30–31; 21:25).

The Text

The Greek text of the Fourth Gospel, as well as that of the entire New Testament, is in very good condition. The reader of the NIV will notice certain changes in some places in comparison to the KJV. This reflects the fact that in the years since the publication of the KJV in 1611,  new manuscripts and new theories pertaining to textual transmission have enabled scholars to do a better job in ascertaining what the original writings, though not extant, actually said. The two most notable places where the NIV varies from the KJV in John are 5:3b–4 (which is in the NIV marg.) and 7:53–8:11 (which is set off from the main body of the NIV text). These will be discussed in the commentary.

The Structure and Theme

The key word in the Gospel of John is “believe” (pisteuō), which occurs 98 times. The Greek noun “faith” (pistis) does not occur. (A few times, however, the NIV translates the Greek verb with the English “put … faith in.”).  The Greek verb pisteuō is frequently used in the present tense and in participial forms. Apparently John wanted to stress an active, continuous, and vital trust in Jesus.

The Book can be Divided into the Following Main Sections:

Prologue (1:1–18),

Book of Signs (1:19–12:50),

Farewell Instructions (chaps. 13–17),

Passion and Resurrection (chaps. 18–20),

Epilogue (chap. 21).

The Prologue sets forth the theological introduction, which enables readers to understand that the words and deeds of Jesus are the words and deeds of God manifest in the flesh. The Book of Signs records seven miracles which reveal the Father’s glory in the Son. The miracles with their explanatory discourses progressively draw out two responses: faith, and unbelief and hardening in sin.  As Jesus’ public ministry closed, irrational unbelief was the people’s major response (12:37).  Jesus in His farewell instructions prepared His own for His coming death and His followers’ future ministry.

The culmination of unbelief is evident in the Passion section, and the faith of the disciples is evident in the Resurrection account.  The Epilogue completes the Gospel by showing the plans of the Lord for His disciples.


  1.      The Prologue (1:1–18)
  2.      The Logos in eternity and time (1:1–5)
  3.      The witness of John the Baptist (1:6–8)
  4.      The coming of the Light (1:9–13)
  5.      The Incarnation and revelation (1:14–18)
  6.      Jesus’ Manifestation to the Nation (1:19–12:50)
  7.      Jesus’ early ministry (1:19–4:54)
  8.      Jesus’ controversy in Jerusalem (chap. 5)
  9.      Jesus’ revelation in Galilee (6:1–7:9)
  10.      Jesus’ return to Jerusalem and the resumption of hostility (7:10–10:42)
  11.      The great sign at Bethany (11:1–44)
  12.      The plot to kill Jesus (11:45–57)
  13.      The conclusion of Jesus’ public ministry (12:1–36)
  14.      Jewish national unbelief (12:37–50)

Jesus’ Preparation of His Disciples (chaps. 13–17)

  1.      The Last Supper (13:1–30)
  2.      Jesus’ coming departure (13:31–38)
  3.      Jesus, the Way to the Father (14:1–14)
  4.      Jesus’ promise of the Counselor (14:15–31)
  5.      The Vine and the branches (15:1–10)
  6.      Jesus’ friends (15:11–17)
  7.      The world’s hatred (15:18–16:4)
  8.      The Spirit’s work (16:5–15)
  9.      The prediction of changes (16:16–33)
  10.      Jesus’ intercession (chap. 17)
  11.      Jesus’ Passion and Resurrection (chaps. 18–20)
  12.      The arrest of Jesus (18:1–11)
  13.      The religious trial and Peter’s denials (18:12–27)
  14.      The civil trial (18:28–19:16)
  15.      The Crucifixion (19:17–30)
  16.      The burial (19:31–42)
  17.      The empty tomb (20:1–9)
  18.      Jesus’ appearance to Mary (20:10–18)
  19.      Jesus’ appearance to His disciples (20:19–23)
  20.      Jesus’ appearance to Thomas (20:24–29)
  21.      The purpose of the book (20:30–31)
  22.      The Epilogue (chap. 21)
  23.      Jesus’ appearance by the lake (21:1–14)
  24.      Jesus’ reinstating of Peter (21:15–23)
  25.      The colophon (21:24–25)

Blum, E. A. (1985). John. In J. F. Walvoord & R. B. Zuck (Eds.), . Vol. 2: The Bible Knowledge Commentary: An Exposition of the Scriptures (J. F. Walvoord & R. B. Zuck, Ed.) (266–271). Wheaton, IL: Victor Books.

John 13 –The Upper Room Discourse  ~ Prelude:

God’s Provision for salvation and the forgiveness of sins

Chapter 13 Outline:

Vs 1, The Love of Jesus Christ.

Vs 2, 18, 21-30, Demon Influence and Possession.

Vs 3, Personal Sense of Destiny – Plan of God – Dominion, Advent, Seated at the Right Hand of the Father.

Vs. 4, Priestly, Humble Servanthood of Jesus Christ – Preparation for Service.

Vs. 5, Humility for Service.

Vs. 6-7, Peter’s Objection Due to Ignorance. The Doctrine of the Grace Apparatus for Perception (GAP).

Vs. 8-11, Peter’s Misguided Zeal and Our Lord’s Response. Washing of the Feet, not Salvation Cleansing but Experiential Sanctification. He Shows Them the Rebound Technique. 1 John 1:9

Vs. 12, Learn from this Picture, Christ’s Completed Work for Our Spiritual Perfection.

Vs. 13-15, Jesus is our Teacher and Lord, our Role Model.

Vs. 16-20, Five Principles from Foot Washing.

Vs. 16, The Servant Must have Authority Orientation.

Vs. 17, Knowledge and Application of Bible Doctrine Results in Happiness.

Vs. 18, God’s Omniscience does not Violate Our Human Volition.

Vs. 19, Bible Doctrine Prepares the Believer for Shocking Behavior.

Vs. 20, Bible Doctrine is Perpetuated after the Death of Christ.

Vs. 21-30, Concerning His Betrayal. Grace in Action.

Vs. 31-35, Concerning His Departure. Love in Action. God’s Provision for the Believer.

Vs. 31-32, God is Glorified in the Body of Christ.

Vs. 33, 36-38, Jesus Predicts His Resurrection, Peter’s Misguided Remarks.

Vs. 34, A New Commandment.

Vs. 35, Christ Seen in You!

Vs. 36a, Meet the Apostles.

Vs 36b – 38, Ignorance of Bible Doctrine.

Upper Room Discourse Part 1Upper Room Discourse  – Part 1

  • Vs 1The Love of Jesus Christ.
  • Vs 2, 18, 21-30, Demon Influence and Possession.

John 13:1 – Love

John 13:1, “It was just before the Passover Festival. Jesus knew that the hour had come for him to leave this world and go to the Father. Having loved his own who were in the world, he loved them to the end.”

Greek Transliteration: John 13:1Pro de tēs heortēs tou pascha eidōs ho Iēsous hoti ēlthen autou hē hōra hina metabē ek tou kosmou toutou pros ton Patera agapēsas tous idious tous en tō kosmō eis telos ēgapēsen autous .

Greek: John 13:1Πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα, εἰδὼς ὁ Ἰησοῦς ὅτι ἦλθεν αὐτοῦ ἡ ὥρα, ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς τὸν Πατέρα, ἀγαπήσας τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ, εἰς τέλος ἠγάπησεν αὐτούς. 

There is a rather dramatic shift in John’s vocabulary in chapter 13, which underscores the importance of “love” in chapters 13-17. A statistic regarding John’s vocabulary underscores the fact that love is a very significant term from here on in John’s Gospel. Love occurs 12 times in Chapters 1-12 and 34 times in chapters 13-17. So, let us understand the Love of God and Jesus Christ.

Click here to go to: DOCTRINE OF DIVINE LOVE, Based on doctrine by R.B. Thieme Jr.

John 13:2- Demon Influence

We now come to verse 2 of John 13, “During supper, the devil having already put into the heart of Judas Iscariot, the son of Simon, to betray Him.”

Greek: John 13:2 – το διαβόλουδη βεβληκότος εἰς τὴν καρδία ἵνα παραδοῖ   αὐτὸνούδας Σίμωνος Ἰσκαριώτου,


The | devil | having already | put | into | the | heart | in order to | betray | Him | Judas | the son of Simon, | Iscariot,

The first Greek word we come to is DIABOLOS – διαβόλου (dee-ab’-ol-os), which we translate as “devil.” Here devil is a pronominal adjective, which resembles a pronoun by specifying a person, place, or thing.

“Devil” = diabolos; comes from (diaballó – διαβάλλω (dee-ab-al’-lo); which is from DIA – διά (dee-ah’) (through, on account of, because of) and BALLO –  βάλλω (bal’-lo) (to throw or let go of a thing without caring where it falls, to scatter, or cast into.).

So, DIABOLOS comes to mean, “to bring charges (usually with hostile intent): slanderous, accusing falsely, or malicious gossips,” and it stands for the devil.

This word is not a name but more of a description of the one we call the Devil or Satan. This will lead us into the subtopic of Satan and his strategies followed by the topic of Demonic Influence.

Click here to go to: Doctrine of Satan and His Strategies (Satanology)

Now that we have completed our study of Satan and his strategies, we go back to our main verse of John 13:2, “During supper, the devil having already put into the heart of Judas Iscariot, the son of Simon, to betray Him,”

“Having already” is the Greek word EDE – δη (ay’-day) that is an adverb giving description to the following verb. It means, “already, soon, or now.” It gets its Voice and Tense from the supporting verb which in the English is “put.” So, EDE means, “already, as soon as, now, soon, by this time, or even now.”

“Put” = BEBLEKOTOS – βεβληκότος which is the (Perfect Tense, Passive Voice, Participle in the Genitive Case, Masculine Gender, Singular Person of Ballo – βάλλω (bal’-lo). The root BALLO means, “to throw or cast.” In the Perfect, Passive, Participle, it often means, “lying.” It also means, “offer, give; pour; sow (seed); bring (peace); invest, deposit (money); banish (fear); shed (figs); swing (a sickle).”

The Perfect Tense describes a process that took place in the past, with the results continuing to the present. It is usually translated in English by using the auxiliary verbs has or have. That’s why we have the word “having” before “already put.”

The Passive Voice says that the main subject, Judas Iscariot, receives the action of the verb.

The Participle changes the verb meaning into a noun, meaning in the Genitive, indicating a person, place, or thing. Here it is something Judas received which was now his own. As a noun, it is a possession of Judas — that being demonic influence of thought.

That is why it is translated in the Past Tense as, “having already put.” But with some added emphasis from the Greek, we could say that Satan has cast, thrown, or deposited into the heart of Judas this information.

Better yet, we could say that because of Judas’ lack of acceptance of the Messiah, he left himself vulnerable to demonic influence, and Satan was now lying in his heart. With the double meaning of the word “lying,” we could say that Satan placed lies or falsehoods in Judas’ heart or that Satan was lying (as on a bed) in the heart of Judas feeling right at home.

This second meaning speaks to demonic possession, which is actually the case as verse 27 tells us, but at this time in verse 2, he was not possessing Judas. Satan was only influencing him.

From this statement, we note that Judas was demonically influenced, which led him to carry out his act of betrayal against Christ. So, we will note the doctrine of demonic influence.

Click here to see: Doctrine of Demon Influence

The next word we have in John 13:2 is the Greek word KARDIA καρδία (kar-dee’-ah) that is translated, “heart.”

This leads us to another important doctrine, the Doctrine of the Heart. We are studying this topic because it is the place of influence inside a man’s soul. The old saying is, “For as he thinketh in his heart, so is he,” Prov 23:7. Well, the fact is we do our thinking through what the Bible calls the heart.

As you know, we have already study Satan and his tactics in the deception of man, and we have noted Demon Influence. So, with this doctrine, we will understand the place within man that is the target of Satan’s tactics and demon influence. But let us also not forget that the heart of the soul is the place that God targets too. Our heart is the place where we store and retain the Word of God that gives us functionality in the spiritual life and protection from Satan’s tactics and demon influence.

Click here to see: The Doctrine of the Heart

In relation to our verse, John 13:2 in the Upper Room Discourse, we understand why it is so important to fill the Heart of our Soul with the Word of God, so that we are not deceived and influence by demons and doctrines of demons. When we fill our heart with the Word, we have protection; while at the same time, we glorify God by applying His wisdom to life.

Upper Room Discourse Part 2 John 13 vs 3John 13 – The Upper Room Discourse, Pt 2.

John 13:3 – Personal Sense of Destiny:

Chapter 13 Outline Thus Far:

Vs 1, The Love of Jesus Christ.

Vs 2, 18, 21-30, Demon influence and possession.

Vs 3, Personal Sense of Destiny – Plan of God – Dominion, Advent, Seated at the Right Hand of the Father.


God’s Provision for salvation and the forgiveness of sins –

The Eminence of Christ, God’s Plan and the Session of our Lord Jesus Seated at the Right Hand of the Father.

Turning to our main passage:

John 13:3, “Jesus, knowing that the Father had given all things into His hands, and that He had come forth from God and was going back to God.”

We have a combination of three things. Three is the number of Divine perfection, and this verse tells us of the Divinely perfect plan of the Father accomplished through our Lord.

The three aspects of God’s perfect plan are:

  • The Father has given all things to our Lord.
  • Jesus Christ came from God.
  • Jesus Christ was going back to His heavenly abode.

In this three-fold plan we see:

  • The Dominion of our Lord.
  • His First Advent in Hypostatic Union.
  • His Resurrection, Ascension, and Session.

Interestingly, here in John 13:3, we have the three-fold Divinely, perfect plan of God for man’s salvation, and in our Monday morning study of Rom 10:3, we have the three-fold rejection of God’s plan by unbelieving man.

Rom 10:3, “For not knowing about God’s righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God.”

From this verse, we see three things Paul refers to regarding Israel’s relationship to righteousness.

  • They did not know God’s righteousness.
  • They sought to establish their own righteousness.
  • They did not submit to God’s righteousness.

This is the plight of all unbelievers.

In comparing these two verses, keep in mind that Jesus Christ is the “Righteous One.” Isa 24:16; Acts 3:14; 7:52; 22:14

Isa 53:11, “As a result of the anguish of His soul, He will see it and be satisfied; by His knowledge the Righteous One, my Servant, will justify the many, as He will bear their iniquities.”

So, we have the three-fold comparison:

  • The Comparison of Knowledge

John 13:3a, “Jesus, knowing that the Father had given all things into His hands…”

Romans 10:3a, “For not knowing about God’s righteousness…”

Jesus Christ, the Righteous One, knew the Father’s overall Plan for righteousness (i.e. salvation). This is EPIGNOSIS – ἐπίγνωσις (ep-ig’-no-sis).

Israelites did not know about the Father’s plan for salvation through Christ. This is GNOSIS – γνῶσις (gno’-sis).

  • The Comparison of Works

John 13:3b, “…that He had come forth from God…”

Romans 10:3b, “…seeking to establish their own (righteousness)…”

Jesus Christ became a man in hypostatic union to fulfill the Father’s plan of salvation. This is Divine Good; gold, silver, precious gems1 Cor 3:12a

Israel (i.e. unbelieving man) seeks to gain salvation through their own works and efforts. This is Human good; wood, hay, and straw1 Cor 3:12b

  • The Comparison of Humility.

John 13:3c, “…was going back to God.”

Romans 10:3c, “…they did not subject themselves to the righteousness of God.”

The culmination of Christ’s submission to the Father’s Plan for salvation at the Cross is His Resurrection, Ascension, and Session, (i.e. return to His throne). This is the example of genuine humility.  Those who do not submit to the Father’s Plan for salvation end up in eternal condemnation. This is the example of enforced humility.

Isa 53:11, which we noted earlier, prophesizes the three-fold accomplishment of our Lord.

Isa 53:11, “As a result of the anguish of His soul, He will see it and be satisfied; by His knowledge the Righteous One, my Servant (work), will justify the many, as He will bear their iniquities (humility).”

So, the three key factors that we see in this verse are: Knowledge, Works, and Humility. Just as we saw in the Doctrine of the Heart, these three can be applied towards God, walking in His Plan, or they can be applied to self in arrogance, walking outside the Plan of God.  The goal is to emulate Christ during our time here on earth.

Now let’s look at this verse on its own.

First, the name “Jesus” is in italic here. It is not in the original Greek. By implication, referring back to the Nominative Case usage of IESOUS –  Ἰησοῦς (ee-ay-sooce’) in verse 1 and the subsequent usage of the pronouns for He, His, and Him in verses 1 & 2, we understand verse 3 to also be referencing “our Lord.”

Then we have the word “knowing.” It is the Greek word EIDON –  εἶδον (i’-don) as a verb participle in the Perfect Tense, Active Voice, and Nominative Case.

This word typically means to “see” (literally or figuratively), but in the Perfect Tense only, it means to “know, be aware, or behold.” It also means to “see in the mind’s eye.” It is the perfect tense of OIDA -οδα, which means, “I have seen,” or “I know,” and is used as a Present Yense.

The Perfect Tense typically tells us that Jesus had this knowledge in the past with the results continuing into the present.

The Active Voice indicates that this was knowledge produced by our Lord. He is omniscient as God, and as man, He learned the Scriptures just as you and I have to learn them.

So, Jesus is the One who performs the action here. He held knowledge in the past that continues to be in His thinking at this time. He held this knowledge in hypostatic union as the God/Man. He knew the Father’s Plan for His life on earth and in Heaven.

Knowing is also a “Participle of Cause” in the Nominative case, which presents the subject of the sentence. So, the subject is what Jesus knows at this time. We could say then that because Jesus knew something, He did something.

What is the “knowledge” that Jesus held? There are three pieces of knowledge in view.

  • That the Father had given all things into His hands.
  • He had come forth from God.
  • He was going back to God.

Jesus knew about His Dominion, First Advent, and His resurrection, ascension, and session. In other words, He knew intimately the Plan of God for His life in time and eternity.

Eph 4:10, “He who descended is Himself also He who ascended far above all the heavens, so that He might fill all things.”

  • The Dominion of Jesus Christ.

John 13:3a says, “Jesus, knowing that the Father had given all things into His hands”.

The phrase “had given” is the Greek verb EDOKEN – ἔδωκεν in the Aorist Tense, Active Voice and Indicated Mood of DIDOMI – δίδωμι (did’-o-mee).

DIDOMI means, “to give; grant, allow, permit; place, put; appoint; establish; give out, pay; produce, yield, cause; entrust; bring (offerings); or inflict (punishment).”

The Aorist Tense is a Constative Aorist in the Indicative Mood, which indicates something that occurred in past time, but it also references the time of speaking. That is why the word “had” is added. Something occurred in the past that continues to have meaning at the present. The Constative places stress on the fact of the occurrence, not its nature.

This also carries the thought and meaning of the Proleptic / Futuristic Aorist, which describes an event that is not yet past as though it were already completed. We will see this as we understand more about “all things” given to Him.

Now, Jesus Christ is the Creator of all things, and all things have been given to Him, and belong to Him. This is stated in both the Old and New Testament. References in the New Testament at times also indicate that this does not occur until after Jesus’ resurrection, ascension, and session. To understand this, we must understand the Hypostatic Union of our Lord.

Jesus Christ was God in eternity past. As God, all things are His. He is co-equal, co-infinite, and co-eternal with God the Father and God the Holy Spirit. As God, Jesus Christ became man without losing any portion of His Deity.

However, as a man, all things were not His upon His birth.

In Hypostatic Union, during His first advent, all things belonged to the Deity of Christ, but all things did not belong to the humanity of Christ.

As a result of completing the Father’s Plan upon the Cross in His humanity, as a reward, all things were given to His humanity.

The Bible also indicates that the giving of all things in subjection to Him will be realized after His Second Advent.

So, there is different emphasis in Scriptures regarding “all things” given to Him. Nevertheless, Jesus knew of the times and manners of the Father’s Plan, and utilized them all as the Problem-Solving Device of a Personal Sense of Destiny, when facing His betrayal and subsequent crucifixion.

Let’s see what the various Scriptures tell us about “all things.”

Psa 8:6, “You make Him to rule over the works of Your hands; You have put all things under his feet.”

Here, we have a Futuristic Past Tense understanding of the dominion of our Lord.  In His Deity, He created all things and as God, He will give them to His humanity.

Psa 103:22, “Bless the LORD, all you works of His, in all places of His dominion; bless the LORD, O my soul!”

Here, it is noted that every Divine good production of man is glorifying to our Lord, because it is done in His dominion which is already established.

Now let’s review some New Testament references.

Mat 11:27, “All things have been handed over to Me by My Father.” w/ Luke 10:22

Mat 28:18, “And Jesus came up and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth.’”

John 3:35, “The Father loves the Son and has given all things into His hand.”

John 16:15, “All things that the Father has are Mine; therefore I said that He takes of Mine and will disclose it to you.”

John 17:1-2, “Jesus spoke these things; and lifting up His eyes to heaven, He said, “Father, the hour has come; glorify Your Son, that the Son may glorify You, 2even as You gave Him authority over all flesh, that to all whom You have given Him, He may give eternal life.”

In all of these verses, Jesus Himself tells us that all things have already been given to Him.

Rom 11:36, “For from Him and through Him and to Him are all things. To Him be the glory forever. Amen.”

1 Cor 11:12, “For as the woman originates from the man, so also the man has his birth through the woman; and all things originate from God.”

In His Deity, all things come from Him and go back to Him in glory.

1 Cor 15:27-28, “For He has put all things in subjection under His feet. But when He says, “All things are put in subjection,” it is evident that He is excepted who put all things in subjection to Him. 28When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.”

This is one of those passages that uses coterminous language of past and future events. Verse 27 says “He has put” referencing eternity past, and verse 28 says “when” and “then,” referencing the Second Advent.

Eph 1:9-11, 19-23, “He made known to us the mystery of His will, according to His kind intention which He purposed in Him 10with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth, (compare with Col 1:20). In Him 11also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will, …19These are in accordance with the working of the strength of His might 20which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places21far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come. 22And He put all things in subjection under His feet, and gave Him as head over all things to the church, 23which is His body, the fullness of Him who fills all in all.”

This passage references the giving of all things, upon the completion of Jesus Christ’s work upon the Cross, in His humanity.  God the Father, who has all things, gave them to the humanity of Christ in resurrected Hypostatic Union.

Our last verse sums it all up very nicely.

Heb 2:8-10, “You (God the Father) have put all things in subjection under his (The Lord Jesus Christ’s) feet.”  For in subjecting all things to Him (T.L.J.C.), He (Father) left nothing that is not subject to Him (T.L.J.C.). But now we do not yet see all things subjected to Him. 9But we do see Him who was made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God He might taste death for everyone. 10For it was fitting for Him (God the Father), for whom are all things, and through whom are all things, in bringing many sons to glory, to perfect the author of their salvation (Jesus Christ) through sufferings.”

So, to reconcile the varying passages, we must understand the distinctions between positional and experiential rewards.

From eternity past, the Deity of Jesus Christ positionally and experientially had all things in subjection to Himself. In eternity past, the humanity of Jesus Christ positionally had all things in subjection to Himself —emphasizing the predestined Plan for His life. As a result of His efficacious work upon the Cross, the humanity of Jesus Christ was bequeathed the position of all things being in subjection to Him by God the Father. Upon His resurrection, ascension, and session, all things were experientially placed in subjection to Him —emphasizing the predestination of His Second Advent. At His Second Advent, all things are in subjection to Him forevermore. Rev 5:13; 19:16

What is encompassed by the phrase “all things?”  Well, the Bible breaks this down into various categories, giving us some detail about what all things are, just in case we have any doubt what “all” really means.

John 16:15, “All things that the Father has are Mine; therefore I said that He takes of Mine and will disclose it to you.”

All of creation:

Isa 44:24, “Thus says the LORD, your Redeemer, and the one who formed you from the womb, “I, the LORD, am the maker of all things, stretching out the heavens by Myself and spreading out the earth all alone.”

Compare with; John 1:3; Acts 17:24; Eph 3:9; Col 1:16-17; 1 Tim 6:13 (gives life to); Heb 1:2-3; 3:4; Rev 4:11; 5:13.

All knowledge:

John 21:17, “And he said to Him, “Lord, You know all things; You know that I love You.”

John 16:30, “Now we know that You know all things, and have no need for anyone to question You; by this we believe that You came from God.”

All kingdoms, rule, authority, and power:

1 Cor 15:24-27, “Then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power. 25For He must reign until He has put all His enemies under His feet. 26The last enemy that will be abolished is death. 27For He has put all things in subjection under His feet.”

Eph 1:20-21, “Which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places21far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come.”

Col 2:10, “And in Him you have been made complete, and He is the head over all rule and authority.”

Rev 4:11, “Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created.”

All sins:

Unfortunately for Christ and fortunately for us, bad comes with the good in regards to all things. All things include the sins of the entire universe. God the Father has placed all sin in subjection to our Lord Jesus Christ.

John 19:28, “After this, Jesus, knowing that all things had already been accomplished, to fulfill the Scripture, said, “I am thirsty.”” See also verse 30, “It is finished.”

Col 1:20, “And through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven.”

Heb 4:15 (tempted in all things to sin but did not); Heb 9:22.

1 Cor 15:54, “Death is swallowed up in victory. 55O death, where is your victory? O death, where is your sting?” 56The sting of death is sin, and the power of sin is the law; 57but thanks be to God, who gives us the victory through our Lord Jesus Christ.”

Jesus Christ in His Deity subjected all things to Himself.

Phil 3:21, “Who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself.”

Hebrew 1:3, “And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high.”

And finally, at the completion of the Millennial Reign, He will make all things new, Rev 21:5.

Next, we have in John 13:3b, “…and that He had come forth from God….”

This is the second aspect of knowledge Christ held and was applying to solve His problems. He knew what the Word of God said about the Father’s Plan for salvation, (this is Doctrinal Orientation, PSD #3). He also knew that He was going to fulfill that Plan, (this is having a Personal Sense of Destiny, PSD #7). So, the word knowledge (OIDA), coupled with the three aspects of the Plan of God for His life in this verse, tells us how Christ used God’s power and provisions to solve His problems.

Keep in mind that this verse is wedged between two pressure-packed events. First, in John 13:2, He knew that one of His best friends was about to betray Him. Second, He knew that He was going to serve God and Man in the most difficult suffering the universe has ever seen. In order to demonstrate this service and suffering, He was going to give an object lesson to the disciples in verses 4-10.  Facing the torment of the seven trials, including the crucifixion, He serves the disciples by washing their feet, (a symbol of the forgiveness of sins).

Verse 3 gives us the three aspects of knowledge held by our Lord, which sustained Him at this pressure filled time. Through Doctrinal Orientation and a Personal Sense of Destiny, He deployed two of the Eleven Problem Solving Devices to bring real solutions to the issues at hand.

In the second aspect of knowledge held by our Lord, we note that Jesus’ knowledge included not only where He came from but why. “Come forth from God” implies reason behind the fact. He knows He came from a heavenly abode, but more importantly, He knows why He came from the Father; that is to fulfill His (the Father’s) Plan. He knew the Father’s Plan of salvation for mankind and had come forth to fulfill it. That leads us into the second aspect of John 13:3 which is the First Advent of Christ.

Reasons for the First Advent of Jesus Christ.

The phrase, “…and that He had come forth from God….,” in the Greek is κα τι π Θεο ξλθεν.

We begin by noting the Greek word “from,” which is APO – ἀπό (apo’). It is a preposition in the Genitive Case. Its force comes from classical Greek, which held the meaning, “separation from.”  APO can mean, “from, away from, by means of, of, because of, as a result of, since, ever since, about, for, or with.”

It has the sense of moving away from something, and in this passage, it means, “moving away from God and His heavenly abode.” This separation is not in the negative sense, but the statement of fact that Jesus Christ left His heavenly abode to become a Man in order to fulfill the Father’s Plan.

Phil 2:5-11, “Have this attitude in yourselves which was also in Christ Jesus, 6who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7but deprived (KENOO) Himself, taking the form of a bond-servant, and being made in the likeness of men. 8Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. 9For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name, 10so that at the name of Jesus every knee will bow, of those who are in heaven and on earth and under the earth, 11and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.”

The underlined portion refers to this second aspect of Christ’s knowledge, while verses 9 & 10 apply to the third aspect of His knowledge, as we will see later on.

APO is connected to the Greek word THEOU – Θεοῦ, the word for God, which is also in the Genitive Case. Here it is the Genitive of Relationship.  It shows us the relationship that Jesus and the Father had as God. In other words, Jesus Christ who was co-equal, co-infinite, and co-eternal with God, became something more and different. He became man, while maintaining His Deity. Therefore, the phrase “moving away from God” tells us that He took on something unique as compared to God the Father and God the Holy Spirit. He became the unique person of the Trinity as Jesus Christ the God / Man in hypostatic union.

In this passage, we have a double emphasis on “moving away from,” because the next word for “come forth” is EXERCHOMAI – ξέρχομαι (ex-er’-khom-ahee).  EXERCHOMAI is a Verb in the Aorist, Active, Indicative, Third Person, Singular.

It is a compound word from EK – ἐκ (ek), meaning, “out from, out of, from, by, or away from.” So, we see the double emphasis regarding where Christ came from. The other half of this compound word is ERCHOMAI –  ἔρχομαι (er’-khom-ahee), meaning, “to come or go, and arrival.” Together EXERCHOMAI means, “to go or come out of, come or go out or forth, get out, escape, get away, originate, descend (Heb 7:5), be gone, or disappear (Acts 16:19).”

Greek scholars used this word as such:

  • To come out on the stage, Aristophanes.
  • To go away, march off, or to march out, go forth, Herodotus.
  • To go out on an expedition.
  • To go through a work, Xenophon.
  • To stand forth and come to the trial, Euripides.
  • To turn out so and so, Sophocles.
  • To execute, Thucydides.
  • Of time, to come to an end, expire, Herodotus, Sophocles.
  • Of prophecies, dreams, events, to be accomplished, come true, Herodotus.

Interestingly, you can see how all of these ancient secular uses apply to the “coming forth” of our Lord. The genius of God’s word is in view here once again.

EXERCHOMAI is also used in John 8:42.

John 8:42, “Jesus said to them, “If God were your Father, you would love Me, for I proceeded forth and have come from [HEKO – ἥκω (hay’-ko)] God, for I have not even come (ERCHOMAI) on My own initiative, but He sent Me.”

This is also stated in Heb 10:5-10, but from the viewpoint of the world receiving Him. The verses below are amplified from the NASB by myself and the works of R.B. Thieme Jr.

Heb 10:5-10, “Therefore, when He entered [EIS-ERCHOMAI = into come or came into] the world [at virgin birth], He said [Ps 40:6-8], `You [God the Father] do not desire sacrifice and offering [soteriology of the ritual plan of God for the dispensation of Israel], but You have prepared for Me a human body; You have not been propitiated by whole burnt offerings and sacrifices for sin [sin offering]. At that time [virgin birth] I said [from His deity], “Behold, I have arrived; (in the scroll of a book it stands written about Me [Old Testament prophecies]) to accomplish Your will, O God.”‘ After saying the above, `Sacrifices and whole burnt offerings and sacrifices for sin You have not desired, nor have You been propitiated by them’ (which sacrifices are offered according to the law), then He said, `Behold, I have arrived to execute Your will.’ He has abrogated [taken away] the first [the Mosaic Law] that He might establish the second [Plan of God for the Church]. By which will [purpose, plan] we [new spiritual species, royal family of God] have been sanctified through the offering of the body of Jesus Christ once and for all.”

“I have arrived to accomplish Your will, O God” was spoken from the Deity of Christ in hypostatic union.  It refers to the election of Jesus Christ related to the salvation / incarnation Plan of God. That is the first event in the “moving away from God.”

The culmination of that Plan is the substitutionary spiritual death of Christ on the cross and resultant efficacious unlimited atonement. That fulfilled and abrogated the ritual Plan of Salvation authorized in the Mosaic Law, thereby bringing salvation to everyone.

The following are four reasons why Jesus had to take on true humanity.

  • Jesus Christ had to become true humanity to be the Savior of the world. Phil 2:7-8; Heb 2:14-15.

Heb 2:14, “Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil, 15and might free those who through fear of death were subject to slavery all their lives.”

Only humanity could bear our sins.  So, Jesus Christ had to become true humanity and perfect humanity, in order to receive the imputation and judgment of our sins on the cross. 1 Pet 2:24

1 Peter 2:24, “And He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed.”

  • Jesus Christ had to become true humanity to be the mediator between God and man. Job 9:2, 32-33; 1 Tim 2:5-6

1 Tim 2:5, “For there is one God, and one mediator also between God and men, the man Christ Jesus, 6who gave Himself as a ransom for all, the testimony given at the proper time.”

He had to be equal with both God and mankind to be a mediator between both parties.  Therefore, Jesus Christ had to be both undiminished Deity and true humanity in one person forever.

  • Jesus Christ had to become true humanity to be a Priest. A priest must be a man in order to represent man before God and God before man. Jesus Christ became true humanity to be our High Priest after the order (or pattern) of Melchizedek, Gen 14:18-20; Heb 7:4-5, 14, 28; 10:5, 10-14.
  • Jesus Christ had to become true humanity to be a King and rule forever.

He had to be the son of David to fulfill the Davidic Covenant to Israel, 2 Sam 7:8-16; Psa 89:20-37.

Solomon’s line goes down to Joseph (Mat 1:6) and Nathan’s line goes down to Mary (Luke 3:31).

So, we note that Jesus Christ had “moved away from God” in order to fulfill the Pre-Designed Plan (PPG) of the Father for His life and for the salvation of the entire human race. That is why God became a man in Hypostatic Union.  It was Jesus Christ’s Doctrinal Orientation and Personal Sense of Destiny that led Him forward in the Plan of God, even under the most difficult circumstances.

  • Resurrection, Ascension and Session:

John 13:3c, “… and was going back to God.”

As we finish our study on verse 3, we are noting Jesus’ knowledge regarding His return to the Father. This is not new knowledge, but knowledge He carried with Him throughout His ministry, as noted in a discussion He had with the Pharisees in the temple.

John 8:14, “Jesus answered and said to them, “Even if I testify about Myself, My testimony is true, for I know where I came from and where I am going;”

In our previous point, we saw the reason for Christ’s First Advent being His substitutionary spiritual death upon the Cross. To accomplish that, as part of the Father’s Plan, Jesus had to “move away from the Father” and take on true humanity. Prior to that, Jesus recalled the Father’s Plan to make “all things in subjection to Him.” They were the first and second aspects of Christ’s knowledge referred to in verse 3. We now have the third aspect of Jesus’ knowledge; the things that will occur after the Cross.

It is interesting to note here that Jesus deployed Problem Solving Device number 7, a Personal Sense of Destiny.  His thought process began with the end results, rewards and blessing for all of eternity.  He then moved His thinking to what He had to do to fulfill the Father’s Plan of salvation. He then concluded His thought process knowing He was going home.

You see Jesus became a man to suffer and die.  Now the Father would take it from there.  He had promised to raise Jesus from the dead, bring Him back to Heaven, and give Him a unique position in His eternal abode.

So, the logic Jesus applied under a Personal Sense of Destiny was as follows:

  • What is the ultimate glory promised by God?
  • What do I have to do to walk in the Father’s Plan?
  • What has God promised Me for fulfilling His Plan?

That is the logic the Lord Jesus Christ used in Hypostatic Union, from the wisdom of the Word resident within His soul, to solve His problems.  Having a Personal Sense of Destiny, as Jesus Christ had, is essential to fulfilling the Father’s Plan for your lives.

We note this logic in the Lord Jesus Christ by looking again at Phil 2:5-11, specifically, verse 9-11 as related to our third aspect of Jesus’ knowledge.

Phil 2:5-11, “Have this attitude in yourselves which was also in Christ Jesus, 6who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7but deprived (KENOO) Himself, taking the form of a bond-servant, and being made in the likeness of men. 8Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. 9For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name, 10so that at the name of Jesus every knee will bow, of those who are in heaven and on earth and under the earth, 11and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.”

Jesus knew what was out there, left home to obtain it, and returned home victorious.

The Greek of John 13:3c“… and was going back to God.”, is καπρς τν Θεν πάγει.

Literally, this verse reads, “and to the God goes,” but that doesn’t quite capture the importance of this phrase.

We begin with the coordinating conjunction KAI- κα (kahee), which means, “And, Even, Also, or But.” “And” is a good translation here— continuing Jesus’ thought process.

Next, we have PROS – πρς (pros), a preposition that has many meanings. In the Accusative Case, as it is here, it can mean, “to or toward(s), for the sake or purpose of, in order to, so that, pertaining to, with reference to, before, in the presence of, or in comparison with.” Here it indicates the relationship to the following noun, “God.”  It indicates in a directional sense Jesus’ movement, to or towards God.  He had come “from” (APO) God and was going back “to” (PROS) God.

Then we have TON THEON- τν Θεν (theh’-on). Both words are also in the Accusative Case meaning, “the God.” The Accusative is the case that indicates the direct object. More broadly it may be considered the case that limits the action. So, it indicates to whom or to where Jesus will return.  He is returning to The God, that is the place where God lives, His heavenly abode.

In the second aspect of Christ’s knowledge, He “moved away from God.”  In that portion, the definite article “the” did not proceed THEOU, showing the high quality of the noun. That means it was referring to the person of God.  Here the article used is (TON), in the Accusative, meaning it is more specifically referring to the “place of God,” His throne room.  This is the place Jesus Christ is returning to; to be seated at the right hand of the Father, to have all things placed in subjection to Him.

Our last Greek word encompasses the phrase “was going back.” The word is HUPAGO – πάγω  (hoop-ag’-o), which is a Verb in the Present Tense, Active Voice, Indicative Mood, Third Person, Singular. It is a compound word made up of HUPO – ὑπό (hoop-o’) and AGO – ἄγω (ag’-o).

HUPO means, “by or under.” With the accusative, it means, “of place,” that is, “underneath or where (below), or time (when or at).”  In compound, it retains the same genitive applications, especially of inferior position or condition. With this part of the compound word, we see the subordinate position of our Lord in relation to God the Father. He will go to the Father submissively — that is under His power and authority. This primarily means, “by station,” but also calls to mind, “by the means or power of God He will go to Him.”

AGO means, “to lead, bring, or carry.” By implication it means, “to bring or drive and reflexively “go”.”  So, by combining these two words, it could mean, “going to the place of.”

HUPAGO comes to mean, “to lead under, bring under, to withdraw one’s self, to go away, and depart.” In our verse, it has those meanings with all the connotations stated above.

The Present Tense is a “completely futuristic” present, which means that the event is wholly subsequent to the time of speaking, and stresses the certainty of the event, especially when linked with the Indicative.

The “simple” Active Voice says that Jesus is the One experiencing the action of the verb. He will go to the place of God.

The “declarative” Indicative Mood asserts the unqualified fact that Jesus Christ will go to the place of God.

All of this is why the word “was” is added to this passage. It is a future event spoken of as present time. Therefore, we could translate this “and will (under the authority of God) go to the place of God.”

That brings us to our Lord’s third aspect of knowledge “going to the place of God.”

Remember His second aspect of knowledge brought Him to “death upon the Cross.” However, in this third aspect, He realizes that death in not the end, and that He will return to His heavenly abode. Because the second aspect ended in death, in order to return to His heavenly abode, three things are required. 1) Resurrection, 2) Ascension, and 3) Session.

Once again, we have the number three denoting the Divine Perfection of the Father’s Plan.

We will now note the Resurrection, Ascension, and Session of our Lord Jesus Christ.

Click Here to go to the: Doctrine of the Resurrection of Jesus Christ 

Back in our main passage, John 13:3, we continue our study of the third aspect of Christ’s knowledge prior to His crucifixion. The three points of knowledge that are found in John 13:3 gave our Lord a Personal Sense of Destiny to fulfill the Father’s Plan

John 13:3, “Jesus, knowing that the Father had given all things into His hands, and that He had come forth from God and was going back to God.”

In this third aspect, our Lord knew He “was going back to the God,” once He completed His work here on earth. He also knew that going back to God included three things Resurrection, Ascension, and Session.  Having completed our study on Resurrection, we now turn to the last two parts Ascension and Session of our Lord.

In summary, we have noted the following in regards to the third portion of our Lord’s broad-brush strokes of remembrance.

  • The Ascension and Session is a doctrine of Christologypertaining to the transfer of our Lord’s true humanity from planet earth to the third heaven, in a resurrected body, pertaining to the glorification of our Lord’s humanity at the right hand of the Father.
  • His Ascension and Session fulfilled the prophecy ofPsa 110:1.

Psa 110:1, “The Lord (God the Father) said to my Lord (God the Son), `Sit down at My right hand until I make Your enemies a footstool for Your feet.'”

  • The doctrine of Ascension and Session combine to form the climax of the strategic victory of Jesus Christ in the Angelic Conflict.

Heb 1:3, “And He is the radiance of His (God the Father’s) glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high,”

  • The work of Jesus Christ on the cross is efficacious, which means it is perfectly effective for the payment of the penalty for our sins. When He received the imputation of our sins and God the Father judged them, that settled the sin question for all time. To indicate the efficacy of His sacrifice, our Lord sat down at the right hand of God.

Heb 10:12, “But He [Jesus Christ in contrast to the Old Testament sacrifices], having offered one unique sacrifice as a substitute for our sins for all time, sat down at the right hand of God.”

a) Christ died twice on the cross. Heb 9:19-28

b) He died a substitutionary spiritual death for the sins of the world, which provided our salvation.

c) He died a unique physical death, in which there was the separation of His soul, spirit, and body.

  • In relationship to the Church He is the head demonstrating the Divine power available to usEph 1:18-23.

Eph 1:22, “And He put all things in subjection under His feet, and gave Him as head over all things to the church, 23which is His body, the fullness of Him who fills all in all.”

  • His Session is in the order of Melchizedek, and we share in His Royal PriesthoodGen 14:18; Psa 110:4; Heb 5:6-10; 6:20; 7:1-17,21-24 with 1 Peter 2:5, 9

Heb 8:1, Now the main point in what has been said (in chapter 7is this: “we have such a high priest, who has taken His seat at the right hand of the throne of the Majesty in the heavens.”

  • The Session demands a new mental attitude of the Royal Family. Col 3:1-2

Col 3:1‑3, “Therefore if you have been raised up with Christ (and you have, in Baptism of the Spirit and Current Positional Truth), keep seeking the things above (escrow blessings), where Christ is, seated at the right hand of God. 2Set your mind on the things above, not on the things that are on earth. 3For you have died and your life is hidden with Christ in God.”

  • The Ascension and Session related to the Ten Unique Factors of the Church Age.
  • The Baptism of the Spirit created us a new spiritual species and Royal Family forever.
  • The unique Predesigned Protocol Plan of God in a unique dispensation called the Age of Grace.
  • The unique equality factor related to Election and Predestination of the PPPG.
  • Your very own Portfolio of Invisible Assets.
  • Primary Assets: Escrow blessings and assets of Election and Predestination.
  • Secondary Assets: Volitional assets, production assets, the assets of undeserved suffering for blessing, and invisible impact (personal, national, international, and angelic) assets.
  • Personnel Assets: Spiritual gifts.
  • Unique Assets: The Indwell of the Holy Spirit.
  • The unique Royal commissions; Royal Priest and Royal Ambassador.
  • The unique mystery doctrine of the Church Age.
  • The unique indwelling of all three persons of the Trinity.
  • The unique availability of Divine power to every believer.
  • This is the only dispensation of no prophecy, only historical trends.
  •  This is the only dispensation of invisible heroes.
  • The Ascension and Session of Christ related to the Rapture of the Church.

 Click Here to go to the: Doctrine of the Rapture of the Church

We now complete this doctrine with two final points:

  • The Ascension and Session related to the Authority of Christ. Rom 8:34

Jesus Christ has supreme authority over all human and angelic creatures. His eternal authority is also seen in the fact that He created the universe and holds it together by the Word of His mouth. Heb 1:1-3; Col 1:16-17; Psa 33:6-12

  • The Ascension and Session and your Spiritual Self‑Esteem. Heb 12:2‑3

Whenever we feel we can’t take any more, this is too much for me, I just want to give up and quit, we are to look at Jesus and remember what He endured so that we would live.

Upper Room Discourse Part 3 John 13 vs 4John 13 – The Upper Room Discourse, Pt 3

John 13:4 – Preparation for Service

Outline of the Chapter Thus Far:

Vs 1, The Love of Jesus Christ.

Vs 2, 18, 21-30, Demon Influence and Possession.

Vs 3, Personal Sense of Destiny – Plan of God – Dominion, Advent, Seated at the Right Hand of the Father.

Vs. 4, Priestly, Humble Servanthood of Jesus Christ – Preparation for Service.

John 13:3, “Jesusknowing that the Father had given all things into His hands, and that He had come forth from God and was going back to God,”

To introduce this verse, we look back to the beginning of verse 3 and the word “knowing.”  It is a Participle of Cause in the Nominative Case, which presents the subject of the sentence. The participle of cause indicates a cause or reason or grounds for action. It answers the question why?  The subject here is what Jesus knows at this time. We could say then “that because Jesus knew something He did something.”

John 13:4, “got up* from supper, and laid* aside His garments; and taking a towel, He girded Himself.”

The causal participle precedes the verb it modifies. The verb this participle modifies is found in verse 4, “rose” – egeiretai – γείρεται.

In regards to the causal participle Wallace states, “Thus form follows function. That is, the cause of an action precedes the action.” (Daniel B. Wallace, Greek Grammar Beyond the Basics, pg. 631)

So, we see that the cause of the action to take place in verses 4-11 is our Lord’s Personal Sense of Destiny, (Problem Solving Device #7), noted in verse 3.

What does it mean to have this type of knowledge, the broad-brush strokes of God’s Plan for your life? It means you have a Personal Sense of Destiny as Jesus did.

It is no coincidence that verse 3 is inserted between verse 2, (the plot of betrayal by Judas Iscariot), and verse 4, (the preparation for washing the disciple’s feet).

You see between sin and the cross is knowledge.
Between sin and the cross is our Lord’s Personal Sense of Destiny.

Therefore, our Lord’s PSD became His cause leading to His action.

Principle: You can’t have an honorable action without an honorable cause.

In fact, you should not have any action at all without understanding God’s Plan for your life. Otherwise your action will be fruitless.

Remember how this chapter began. It began with Jesus knowing His hour had come and that Judas would betray Him. It began with knowledge, and with knowledge there is power.

Prov 24:5, “A wise man is strong, and a man of knowledge increases power.”

So, what is the power that this Problem-Solving Device has?

Well, here Jesus knows of His impending earthly doom, and He knows a close friend is about to betray Him.

Yet, with the weight of all that knowledge, what was He able to do? He was able to calmly and confidently serve and teach. He was able to go on with the job at hand as prescribed by the Father.

Why? Because He also possessed and maintained the knowledge base that comes with having a Personal Sense of Destiny. That is, in addition to knowing of what the world had to offer Him, (friendship betrayal, heart ache, and difficulties), He also knew that the Father had already glorified Him, His reason for being here, and the promises of His final glorified state.

That same knowledge base that our Lord possessed and maintained should also be in your heart too. You have been given that same knowledge. The question is, “Do you possess and maintain it?”

As we have noted, verse 1 introduces this scene, and verses 2 & 3 are a parenthesis, showing the backdrop to this scene, Judas’ scheming and Jesus’ recalling.

Then we have in verse 4, “He rose* up from supper, and laid* aside His garments; and taking a towel, He girded Himself.”

In the New American Standard Bible, the words “rose” and “laid” have asterisks (*) before them. The NASB states, “Asterisks are used to mark verbs that are ‘Historical/Dramatic’ Present Tense in the Greek which have been translated with an English Past Tense in order to conform to modern usage.”

With these verbs, the translators recognized that in some contexts, the present tense seems more unexpected and unjustified to the English reader than a past tense would have been. But Greek authors frequently used the present tense for the sake of heightened vividness; thereby, transporting their readers in imagination to the actual scene at the time of occurrence. However, the translators felt that it would be wise to change these historical presents to English past tenses.

The first word to note is the Verb EGEIRO –  γείρω (eg-i’-ro) in the Present, Passive/Middle, Indicative.

EGEIRO means, “to waken, to raise up, rouse (literally from sleep, from sitting or lying, from disease, from death; or figuratively from obscurity, inactivity, ruins, or nonexistence).”  This word is also used for, “resurrection, rising from the dead,” as first used in Mat 11:5 regarding resurrection.

Here it is used for getting up from the table.

This is an Historical or Dramatic Present Tense Retained in Indirect Discourse that is used for vividness to place the reader in the midst of the action. It is translated in the past tense for our understanding. It is used in indirect discourse as John tells the story.

The Passive/Middle Voice tells us that Jesus Christ performs the action, as well as benefits from the action. He is the One who is rising from the Table. In addition, as noted previously, the cause of His rising is His Personal Sense of Destiny.

As an asterisked verb in the English translation of the Present, Passive/Middle, we would literally say, “rising.”.

Then we have “from Supper” – DEIPNON – δεπνον (dipe’-non). This is the Passover Supper as noted in verse 1.

Then we have “and laid aside”, which is KAI – καί (kahee), plus the Greek verb TITHEMI –  τίθημι (tith’-ay-mee) in the Present, Active, Indicative. It means, “to place, lay, set, or put.”

This is another asterisked verb in the English translation as a Retained in Indirect Discourse Present Tense, also in the Dramatic Present Tense, to show the prominence of the events to follow. It means, “to place them in a neat pile.” It doesn’t say, “He took off His clothing.” It means, “having taken them off, He placed them or hung them up.”

The Active Voice tells us Jesus placed His clothing, His outer garments.

The Indicative Mood is for the reality of the action.

Because of the Present Tense in the Active Voice, we would literally say, “laying aside.” But that too does not fit the English, in this case, so the Past Tense is applied, “laid aside.”

The analogy of our Lord “laying aside His garment” is that Jesus Christ becomes the servant of all at the Cross. The Apostles were all dressed up, yet they had dirty feet. Jesus Christ is all undressed and clean, looking like a servant ready to serve.

So, the dramatic scene unfolds, no pun intended, as our Lord interrupts the dinner by quietly rising from the table, taking off His outer garment, and slowly and purposefully laying it aside. He then does one more thing to set the tone for what is about to occur.

Because the next phrase is “taking a towel He girded Himself about,” which begins with the nominative participle LAMBANO – λαμβάνω (lam-ban’-o) in the Aorist Tense and Active Voice, which means, “to take or having taken.”

Then we have the noun LENTION that means “a line cloth” or “towel”. LENTION – λέντιον (len’-tee-on) is a special word and is like a beach towel that is an article belonging to a servant in which he uses one end of the towel to wash the feet and the other end to dry as he strings it around his neck. That is why He didn’t wear His garments, because He would get dirty in the process of washing their feet.

Next, we have the verb DIAZONNUMI in the Aorist, Active, Indicative meaning, “to gird.”

DIAZONNUMI – διαζώννυμι (dee-az-own’-noo-mee) is a compound word made up of the primary preposition DIA –  διά (dee-ah’) and ZONNUMI – ζώννυμι (dzone’-noo-mi).

DIA means, “through, on account of, because of.” It denotes the channel of an act. Its emphasis is for a purposeful act.

ZONNUMI means, “to gird or bind about.” The root word ZONE – ζώνη (dzo’-nay) means, “a belt.”

So, with the idea of “through” in DIAZONNUMI it means, “service through the Lord Jesus Christ.”

The Dramatic Aorist Tense views the action in the present with Semitic coloring.

The Active Voice — Jesus Christ prepares Himself for service.

The Indicative Mood is for the reality of the situation. It indicates past time with reference to the time of speaking. “He girded himself.”

The first mention of “girded” in the Bible, by no coincidence, has to do with the preparation of the Passover in Ex0 12:11.

Ex0 12:11, “Now you shall eat it in this manner: with your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it in haste—it is the LORD’S Passover.”

In this act, our Lord instructed the Israelites to eat the Passover Supper in such a way that they were prepared to move at a moment’s notice. In analogy to our Lord’s actions, He was demonstrating His preparedness to serve all of mankind at the Cross.

Also, we see the first mention of “gird” is by no coincidence the preparation and dressing of the High Priest, in order to conduct his priestly service in Exo 29:5. This is also seen in Lev 8.  Notice the analogies of Aaron’s consecration to the work of our Lord.

Ex 29:5, “You shall take the garments, and put on Aaron the tunic and the robe of the ephod and the ephod and the breastpiece, and gird him with the skillfully woven band of the ephod.”

The ephod was a breastplate adorned with 12 gems. Each gem represented a Tribe of Israel. The ephod represented all the people as the High Priest served in his priestly service.

This too is analogous to our Lord who is the High King Priest who came to serve all of mankind through His efficacious work on the Cross for the forgiveness of our sins.

Likewise, in the New Testament, the first mention of “gird” has to do with preparation for service in regards to our Lord.

Luke 12:37, “Blessed are those slaves whom the master will find on the alert when he comes; truly I say to you, that he will gird himself to serve, and have them recline at the table, and will come up and wait on them.”

Here, the Greek word is PERIZONNUMI – περιζώννυμι (per-id-zone’-noo-mee) with the prefix preposition PERI – περί (per-ee’), which means, “around or about.”

“Gird” is also seen in Acts 12:28.

Acts 12:8, “And the angel said to him (Peter), “Gird yourself and put on your sandals.” And he did so. And he said to him, “Wrap your cloak around you and follow me.” This is the account of Peter being freed from jail so that he could continue his ministry.

Here the Greek word is the root word Zonnumi – ζώννυμι (dzone’-noo-mi).  And finally, the first mention of “girded” is our text of John 13:4. Other honorable mentions for gird are found in:

Jer 1:17, “Now, gird up your loins and arise, and speak to them all which I command you. Do not be dismayed before them, or I will dismay you before them.”

Job 38:3, “Now gird up your loins like a man, and I will ask you, and you instruct Me!” w/ 40:7.

“In Job 38:2-3, God told Job to get ready for His questions. (Brace yourself like a man; cf. 40:7, is literally, “gird up your loins like a man.”   gabar – גָּבַר – (gaw-bar’) = “strong man,” that is, tuck your outer robe-like garment into your sash-belt as a man does before taking on a strenuous task such as running or fighting in a battle, Ex. 12:11; 1 Kings 18:46.) Job was to be alert so he could answer God intelligently. This is a striking reversal of Job’s words to God, “Let the Almighty answer me,” (31:35).  Job the plaintiff had now become the defendant! Then in Job 40:6-8, again speaking out of the storm (cf. comments on 38:1) God repeated verbatim His previous challenge (38:3) that Job brace himself like a man and that he answer God’s questions. “ (Bible Knowledge Commentary)

Eph 6:14-15, “Stand firm therefore, having girded your loins with truth, and having put on the breastplate of righteousness, 15and having shod your feet with the preparation of the gospel of peace.”

“Gird” is also accompanied with sackcloth and lamenting (pictures of mourning) in Jeremiah and other Old Testament texts.

So, we could say of verse 4, “Our Lord purposefully rose from the table, took off His outer garment, and neatly hung it up, and then wrapped a towel around Himself, in preparation for service.”

Upper Room Discourse Part 4 John 13 vs 5John 13 – The Upper Room Discourse, Pt 4

John 13:5 – Humility is Needed for True Service

Chapter 13 Outline:

Vs 1, The Love of Jesus Christ

Vs 2, 18, 21-30, Demon Influence and Possession.

Vs 3, Personal Sense of Destiny – Plan of God – Dominion, Advent, Seated at the Right Hand of the Father.

Vs. 4, Priestly, Humble Servant Hood of Jesus Christ – Preparation for Service.

Vs. 5, Humility for Service.

John 13:5, “Then He poured* water into the basin, and began to wash the disciples’ feet and to wipe them with the towel with which He was girded.”

Verse 5 begins the process of Jesus washing the disciples’ feet. As we noted in verse 4, His preparation for service included girding Himself with the towel, which was analogous to Him entering into Priestly service and acting like a man as He humbly serves.

The two ends of the towel also have an interesting analogy, as one end is used to wash and the other to dry. This is a fascinating depiction of Christ’s priestly function on the Cross, and of His resurrection. You see the Cross is where He was the Priestly representative for the sins of all the people, and as a result, we who believe are washed clean. (We will see this explained in verse 10). The drying end of the towel speaks of our preparedness to walk in our new cleansed state, just as the resurrection of our Lord was the demonstration of our resurrected life to walk in the newness of Christ. So, the two ends of the towel were used to wash and dry, which represent the work of our Lord in His Spiritual death on the cross and the newness of life through resurrection.

The other analogy we saw was the shedding of His outer garment, which depicted the fact that God became man in order to serve. He was operating in His humanity at the Cross and in resurrection. He deprived Himself of His Deified powers while being our servant. In addition, as we will see in verse 12, once His human priestly service was completed, He put His garments back on once again, representing His Glorified Deity in Hypostatic Union. This is also seen in what Paul stated in Philippians 2:5-11.

Phil 2:5-11, “Have this attitude in yourselves which was also in Christ Jesus, 6who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7but deprived Himself, taking the form of a bond-servant, and being made in the likeness of men. 8Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. 9For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name, 10so that at the name of Jesus every knee will bow, of those who are in heaven and on earth and under the earth, 11and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.”

John 13:3-12 paints for us the portrait, while Phil 2:5-11 gives us the caption.

“Christ’s actions in verses 1-5 represent what He did when He left heaven to come to earth. He arose from His throne, laid aside the outward expression of His glory, became a servant, and humbled Himself to die on a cross. After He had completed the work of redemption, He put on His garments and sat down (v. 12), foreshadowing His resurrection, ascension to glory, and enthronement at the Father’s right hand.” (Warren Weirsbe Expository Outline)

This act by Jesus Christ truly made an impression on the 11 Apostles, and especially on the second main character, Peter as He later teaches the lesson of humility in 1 Peter 5:5-6.

1 Peter 5:5-6, “You younger men, likewise, be subject to your elders; and all of you, clothe yourselves with humility toward one another, for God is opposed to the proud, but gives grace to the humble. 6Therefore humble yourselves under the mighty hand of God, that He may exalt you at the proper time.”

Humility is the quality or status of being humble. While the noun “humble” has many definitions, ranging from, “feeling of insignificance and feeling of inferiority” to “low in rank or low in importance,” none of these definitions relate to the Biblical word.  Humility or being humble in the Plan of God is recognition of the authority of our Lord Jesus Christ and submitting to that authority.   Humility is recognition of authority. Since the Bible is the mind of Christ, submission to the authority of our Lord is tantamount to consistently renewing your mind.   When we humbly submit by our daily intake of God’s Word, we are operating under grace orientation and humility.

Through consistent Perception, Metabolization, and Application (PMA) of Bible doctrine, arrogance is brought low or humbled, while…

  • The filling of the Holy Spirit.
  • Grace Orientation.
  • Personal Love for God the Father.
  • Impersonal Love for all Mankind.
  • A Personal Sense of Destiny.
  • Occupation with Christ.

… are raised to the highest level of function.

In Biblical humility, the independence of human power and ability is reduced to zero, so that dependence on the power and ability of God is increased to the maximum through the function of grace.  At the point of faith in Christ, you reduced yourself to a state of total humility. You recognized you were a sinner and knew that you could not rectify your sins or save yourself. Therefore, you accepted the cleansing and saving work of Jesus Christ on the Cross.

Biblical humility is neither derogatory nor undue self-depreciation. The mandate of James 4:10, “humble yourselves before the Lord,” is a mandate that precedes any effective use of the Problem-Solving Devices.  Therefore, humility is a system of Divine viewpoint thinking, related to Grace Orientation and Occupation with Christ.

This means that humility is a system of recognizing the authority of Jesus Christ as the ruler of the Church, and that He has delegated all authority in the Church Age to the Word of God, especially the Mystery Doctrine found in the Epistles, and the Pastor-Teacher as God’s delegated authority to teach His Word.

This means that humility is a system of cognition of Bible Doctrine, resulting in the believer living in the Directive Will of God (learning from your right Pastor-Teacher) rather than the Permissive Will of God (having your ears tickled).

Therefore, the cleansing of your feet, rebound / confession of your sins, is paramount to the PMA (Perception, Metabolization & Application) of Bible Doctrine and living the Christian way of life, where the simple fact of recognition of your sins is an act of humility as you name them to God the Father.

Foot washing was; 1) Needed in Palestine, (The streets were dusty and people wore sandals without socks or stockings); 2) A mark of honor for a host to provide a servant to wash a guest’s feet; 3) A breach of hospitality not to provide for it (Gen 18:4; 1 Sam 25:41; Luke 7:40-50; 1 Tim 5:3-16).

1 Sam 25:41, “She (Abigail of Carmel who became David’s wife) arose and bowed with her face to the ground and said, “Behold, your maidservant is a maid to wash the feet of my lord’s servants (David).””

1 Tim 5:10, “Having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saints’ feet, if she has assisted those in distress, and if she has devoted herself to every good work.”

Therefore, in regards to our spiritual life it; 1) is necessary for your spiritual walk; (1 John 1:9); 2) glorifies God the Father as He provided Jesus Christ; 3) is part of the Protocol Plan of God.

During that time, before and afterwards, foot washing was to be done by the host or the host’s slave / servant as noted in vs 15-16. Therefore, Christ’s act within the context of first-century Judaism was truly shocking; an absolutely stunning example of humility that must have made a deep, lasting impression on the disciples. We can’t imagine a more powerful way that Jesus could have left His disciples “an example” of the attitude they must develop to effectively lead the people of God. This was a striking rebuke of the Apostles’ arrogance, for previously that evening, they were debating who was to be the greatest! Luke 22:24-27

Pastor R.B. Thieme Jr. brings out the issue of protocol and the confession of sins.

“As we come to this table there is a terrible breech of manners. In the ancient world, they always came into a room barefooted. They kicked off their sandals at the door. There is a pool of water there, and they are supposed to go through the pool and have their feet dried by someone on the other side. But they came in with dirty feet. They skipped the pool of water. And they were now sitting down at the table. Jesus has clean feet; everyone else has dirty feet. So, the Lord Jesus Christ was not going to teach anything until He taught the importance of rebound (confession of sins) before you can take in Bible doctrine, and at the same time, correct the manners of the disciples.” R.B. Thieme Jr.

Before coming to the Supper, the disciples had already bathed. The taking of a bath is analogous to salvation, the washing of the entire body.  As we have noted, the disciples mental attitude sins had been fired up in the discussion of “who is the greatest.” As a result, even though they had already obtained salvation, they now had sins upon their souls. Therefore, we begin to see the principle unfold, one bath with many washings.

So, we understand that it was customary to wash the feet before entering the house and dinning at the table. (Today the custom would be to wash your hands before dinning in the U.S.). The picture we are seeing is that of “Rebound,” the confession of our sins, especially before taking in the Word of God. If you come with dirty feet or hands, what should you do before sitting down to dine with the Lord? Well, before you eat the Lord’s food (Bible doctrine), you must wash your feet – confess your sins.

By walking through the streets, the disciples have accumulated filth on their feet. This is analogous to being a believer who accumulates sins on his soul during his day, and as a result is out of fellowship with the Lord.

The dinner represents fellowship with the Lord in which food was involved. Our greatest fellowship with the Lord is when we meet together to dine upon Bible doctrine. If you cannot partake of food with the host having dirt on your feet, you cannot dine on Bible doctrine with the Lord having sins on your soul. Therefore, you cannot take in Bible doctrine with sins on your soul. That is being out of fellowship. If you are out of fellowship, you cannot take in Bible doctrine.

The feet are also representative of Christian service. It is impossible to serve the Lord with dirty feet.  At the beginning of the previous chapter, the feet of Jesus had been anointed with oil, while at the beginning of this chapter, the feet of the disciples are washed with water.

Oil on the feet of the Savior indicates the sustaining ministry of God the Holy Spirit.

Water on the feet of the disciples indicates the cleansing of the Rebound Technique, which enters you into fellowship with the Holy Spirit.

Notice in this scene that Jesus did not have to have His feet washed. This is analogous to the Doctrine of Impeccability. He was Non-Posse Peccare, and Posse Non Peccare. Which are Latin phrases used to indicate that our Lord was “not able to sin” in His Deity and “able not to sin” in His humanity. The humanity of Christ was temptable but able not to sin. The deity of Christ was neither temptable nor peccable. Jesus Christ in hypostatic union was, therefore temptable but impeccable. The temptations were real, but our Lord was able not to sin. Therefore, He was impeccable or without sin of His own.

Yet, the disciples needed to have their feet washed. They had Old Sin Natures and periodic carnality.  Therefore, Jesus washed their feet. This is a picture of Christ providing the basis of “rebound” by means of the Cross.

Rebound is taught in 1 John 1:9, but the basis for it is 1 John 1:7. See also Psa 32:5; 38:18. In addition, the Levitical sacrifices told of the confession of sin, as did sacrifices prior to the giving of the Law, Gen 4:3-7.   Remember that the bath prior to coming to dine is a picture of our salvation through the cleansing Word and blood of Jesus Christ. John 15:3; Eph 1:7; 1 Peter 1:18, 19; Rev 1:5.

Foot washing is analogous to Rebound after salvation, as a means of the Grace Apparatus for Perception (GAP) with the result of producing Divine good.

The first Greek word in this sentence is the Adverb EITA – ετα (i’-tah), which is a primary particle meaning, “then, next, therefore, or furthermore,” and denotes sequence. So, we could translate this as, “after that” or “next.”

So, our Lord began the process of forgiving our sins after He recalled His Personal Sense of Destiny and physically preparing Himself, as a man should, to conduct His priestly servant responsibilities.

The next word of interest is the word for “poured*.”  This too is asterisked for a Dramatic Present Tense in the Greek, but translated with the Past Tense in the English.

The word is BALLO – βάλλω (bal’-lo) in the Active, Indicative, which means, “to throw or cast.” The interesting analogy here is that the devil BALLOS (put) into the heart of Judas, betrayal in verse 2, while the Lord Jesus Christ BALLO‘s water into a basin for the cleansing of sin in verse 5.

Also throughout the Bible, “water” [HUDOR – δωρ (hoo’-dore)] is analogous for the Word of God. Therefore, the devil is trying to throw his negative cosmic influence into the souls of people, while the Lord Jesus Christ is working to wash man clean by throwing His Word into the souls of people.  Our Lord poured the water into a basin, NIPTER – νιπτήρ (nip-tare’), which is from NIPTO – νίπτω (nip’-to) (which we will see below). NIPTER means, “a vessel for washing the hands and the feet,” “a basin.”

“Basin” is only used here in the New Testament. The first time “basin” is used in Scripture is in Ex0 12:22, in regards to the blood to be placed on the doorpost of the first Passover.  This too points to the cross of Jesus Christ for the forgiveness of our sins.

Exo 12:22, “You shall take a bunch of hyssop and dip it in the blood which is in the basin, and apply some of the blood that is in the basin to the lintel and the two doorposts; and none of you shall go outside the door of his house until morning.”

When you connect the blood spots of the lintel and two doorposts, you will see a cross.

See also, Exo 35:16; Lev 8:11; 1Kings 7:30-38 (Solomon’s temple and the Basins for cleansing); and Zech 9:15 for further analogies in regards to “basin” and the cleansing of Jesus Christ upon the Cross.

The next phrase is “and began” which is KAI ARCHO. KAI – καί (kahee) means, “and, even, or also.” The conjunction “and” is appropriate here. This is followed by the Ingressive Aorist, Middle, Indicative of ARCHO – ρχω (ar’-kho). ARCHO literally means, “to be first, (in political rank or power), reign (rule) over;” or figuratively, “to begin.”

The Ingressive denotes entrance into a state or condition. He began His Royal High Priestly service.

The Indirect Middle Voice is appropriate, because it stresses the Lord as producing the action of the verb, but unlike the Active Voice, it also stresses some effect back to Him. So, the word chosen for our Lord to begin the process of washing the disciple’s feet, the process of cleansing all of mankind from their sins, is a word that means, “rulership” in the Middle Voice. This is a first glimpse at our Lord’s right to have bestowed on Him His third royal patent of the, “King of kings and Lord of lords.” Because of His saving work to cleanse us of our sins, the Father bestowed on Jesus Christ in hypostatic union a new Royal Title. Therefore, Christ rules because of His act of cleansing – pouring out the water. The Middle Voice also reminds us that the cleansing act of our Lord is intended to gather a royal family to accompany our Lord’s new royalty. So, His action of cleansing brings honor to Him and gathers a family for Him, as the Middle Voice represents the subject as acting upon Himself or concerning Himself.

The phrase “to wash” is NIPTO, which means, “to wash an extremity, e.g. hands or feet.” This is an Infinitive in the Present Tense and Active Voice. With the infinitive, we add “to” to the sentence, e.g. “to wash.”

NIPTO is compared to the word LOUO – λούω (loo’-o), which means, “to wash the whole body,” as we will see in verse 10.  So, the understanding is that this is not a whole-body washing representing salvation. It is a partial washing representing Rebound, because of the sin on their souls’ post-salvation. Remember that they were arguing from the arrogance of their Sin Natures who was the greatest. So, they had to Rebound before they could receive His Word. Also remember that this Upper Room Discourse was our Lord’s instructions for the Church Age believer that was still yet future. So, they truly did not understand this object lesson until they received the Spirit and understood what it meant to be filled with the Spirit verses walking in sin. This is not unlike many of the doctrines Jesus taught. Until the Spirit came on Pentecost, they didn’t fully understand as noted by Peter’s objection in verse 8.

Then we have the Accusative of Direct Object in the plural of POUS – πούς (pooce) or PODAS – πόδας“feet.”

Next is the Genitive, Masculine, Plural of MATHETES – μαθητής (math-ay-tes’), which means, “pupil, student, or disciple.” The Genitive of Possession tells us it was their feet that were washed. They needed to Rebound.  Our Lord went from one to the other of the disciples’ feet.

Salvation is not the issue here; rebound is the issue. Why? Because rebound is necessary for the Grace Apparatus for Perception (GAP), rebound is necessary for service.

Christ became our servant at the Cross, so that we could be His slaves in our Spiritual walk. 1 Cor 4:1; Eph 6:6; Phil 1:1; Rev 1:1; cf. Rom 16:18

Then we have, “and to wipe,” which is also an Infinitive in the Present, Active of EKMASSO – κμάσσω (ek-mas’-so), which means, “to knead or to wipe off clean.”

The Infinitive expresses the result, to wipe clean; they would be experientially clean as a result of rebound.

The last phrase we have is TO LENTION HOS EIMI DIAZONNUMI for, “the cloth which to be girded.” This is drawing our attention back to the Priestly Servant’s cloth that was used to wash and dry the disciples’ feet.

The word EIMI – εμί (i-mee’), “to be” is in the Imperfect Tense representing that Jesus Christ’s cleansing towel is used over and over again. Every time we sin, the towel comes out to wash us, if we receive it via 1 John 1:9.

At the same time DIAZONNUMI – διαζώννυμι (dee-az-own’-noo-mee), “the cloth” used for washing is in the Perfect Tense representing a completed past action. Therefore, at the cross, our sins have been paid for once and for all time, and you only need to confess each sin once to receive cleansing. You don’t have to confess the same sin over and over again. One confession of each sin invokes the grace of God to cleanse us from all unrighteousness, 1 John 1:9. This also eliminates human works for cleansing. You don’t have to do the work to make up for your sins. The cleansing towel of our Lord has done all the work.

So, we take away from this passage that in order to receive the water of Jesus Christ, (the Word of God), we must wash our feet, (confess our sins / rebound), by receiving the towel of Jesus Christ, (remembering the Cross at Calvary and subsequent resurrection).  For the communicators of the Word, the principle is the same. In order to teach the Word of God as a humble priestly servant, we must lead in the confession of sins, by recalling the efficacious work of Jesus Christ on the Cross.

Upper Room Discourse Part 5 John 13 vs 7John 13 – The Upper Room Discourse, Pt 5

John 13:6 – Peters Objection:

Chapter 13 Outline:

Vs 1, The Love of Jesus Christ

Vs 2, 18, 21-30, Demon influence and possession

Vs 3, Personal Sense of Destiny – Plan of God – Dominion, Advent, Seated at the Right hand of the Father

Vs. 4, Priestly, humble servant hood of Jesus Christ – Preparation for service

Vs. 5, Humility for service

Vs. 6-7, Peter’s Objection Due to IgnoranceDoctrine of IgnoranceThe Doctrine of GAP

Verse 6, “So He came* to Simon Peter. He (Peter) said* to Him (Jesus), “Lord, do You wash my feet?””

The Lesson of Rebound begins with Peter objecting to the Lord’s washing of His feet. It’s funny how whenever the Lord needed to drive home a point, Peter was there with his mouth open.

On the surface, it looks like an honorable act to not let the Lord do such a menial task when someone else should have already washed their feet. Peter was a very noble, impetuous type of person. When he opened his mouth, he always made the right noises from the human point of view. Nevertheless, our Lord utilized his objection to give us the great lesson of Rebound, the confession of our sins.

“And so He came” is the conjunction OUN – οὖν (oon), meaning, “therefore, then, or (and) so,” plus the Present, Middle Deponent, Indicative of ERCHOMAI – ἔρχομαι (er’-khom-ahee), meaning, “to come.”

The Middle Deponent acts like the Active Voice. Jesus produced the action of the verb but was led to do so, because of His Personal Sense of Destiny. This too is an asterisk verb in the NASB translation, because it’s a Present Tense in the Greek, but translated as Past Tense in the English.

“To Simon Peter” is PROS – πρός (pros), plus the Direct Object Accusative SIMON PETROS –  Σίμων (see’-mone) Πέτρος (pet’-ros) that means, “face to face with Simon Peter.” PETROS literally means, “a rock.” This was the nickname given to Simon, (Mat 4:18, as was Cephas with a similar meaning), which our Lord used to distinguish between Himself as the PETRA – πέτρα (pet’-ra), which means, “large rock or boulder,” which the Church would be built on, (Mat 16:18), and Peter, PETROS, a small or piece of a rock, which indicated a faith based Church. You see PETROS comes from PETRA. It’s a piece of the PETRA and Jesus Christ is the PETRA that the Church is built.

“He said to Him, Lord” is the Present, Active, Indicated of LEGO – λέγω (leg’-o) = (to say) plus the Dative Pronoun AUTOS – αὐτός (ow-tos’) = (to Him), plus the Vocative of address KURIOS – κύριος (koo’-ree-os) = (Lord).

When Peter addressed Jesus as Lord, he was acknowledging the Deity of God-man in Hypostatic Union, the Lord Jesus Christ. He acknowledges the authority of the One, High Priest, who was taking the place of a servant.

“Do you wash my feet” is the emphatic subject Nominative Pronoun SU – σύ (soo) = (you), plus the possessive Genitive Pronoun MOU – μου (m-oo’) (of me, my), plus the Present, Active, Indicative NIPTO – νίπτω (nip’-to) = (to wash), plus the object Accusative TOUS – τοὺς (tous) = (the), with the Accusative PODAS – πούς (pooce) = (foot or feet). This is transliterated as, “you of me wash the feet,” but comes to mean, “do you wash my feet?”

With this statement, you can almost see Peter pulling his feet back as he says this. Showing how we all from time to time pull back from the ministry of God working in our lives, because we think we know better.  Peter’s statement also shows the stupidity and fallibility of sincere people. Stupid, because they don’t know Bible Doctrine. Fallible, because they don’t know how to do a right thing in a right way.

Sincerity is not a part of the Christian way of life, it is a facade of human viewpoint, and there is no virtue in human viewpoint. The Word of God resident within your soul produces something far greater than the hypocrisy of sincerity. It produces the virtue of God in you.

So, we see that Peter is very sincere, he wants to do the right thing. However again, sincerity is no substitute for the knowledge of Bible doctrine from the Grace Apparatus for Perception (GAP).   Sincerity is no substitute for Bible doctrine in the right lobe of your soul, for the Edification Complex of your Soul (ECS), or for the discernment that comes with the super-grace life, spiritual maturity. Sincerity never accomplishes the will of God.

Principle: Sometimes it’s better to keep quite than to be overly zealous, especially when something dramatic is occurring. Let the picture unfold before jumping to conclusions. You just might learn something.

  • John 13:7a – Ignorance

Verse 7, “Jesus answered and said to him, “What I do you do not realize now, but you will understand hereafter.””

This is as if our Lord had said, “Permit me to do it now, and I will shortly explain to you the nature of this action, and my motives for doing it.”

The phrase “Jesus answered,” is ISESOUS – Ἰησοῦς (ee-ay-sooce’), plus the verb in the Aorist, Passive Deponent, Indicative Mood of APOKRINOMAI –  ἀποκρίνομαι (ap-ok-ree’-nom-ahee), which is from APO – ἀπό (apo’), meaning, “away from,” and KRINO – κρίνω (kree’-no), meaning, “to judge or to decide.”

So APOKRINOMAI comes to mean, “to begin to speak where an address is expected, to answer, reply, or respond.”

The Passive Deponent acts like the Active, and tells us that Jesus answered.

The Third Person tells us Jesus answered Peter’s question.

This is linked to KAI – καί (kahee), LEGO –  λέγω (leg’-o), AUTO – αὐτό (ow-tos’) meaning, “and said to him.”  So, this is Jesus’ retort due to Peter’s ignorant question.

The next phrase is literally, “What I do you do not know now.”

It begins with the Pronominal Relative Adjective of HOS – ὅς (hos) meaning, “what.” Followed by Pronoun EGO – ἐγώ (eg-o’) meaning, “I.”

Then we have the Present, Active, Indicative of POIEO –  ποιέω (poy-eh’-o), meaning, “to make or do.” This is a Dramatic Present telling us that this only happened once and would never be repeated. Jesus washed their feet once, just as He paid the penalty for our sins only once upon the Cross, and we only need to confess each sin we commit post salvation only once for the cleansing of our soul.

Rom 6:10, “For the death that He died, He died to sin once for all; but the life that He lives, He lives to God.”

Then we have SU – σύ (soo), OUK – οὐκ (ook), OIDA – Οἶδα (oi’-dä), ARTI –  ἄρτι (ar’-tee), literally meaning, “you not know now.” The Perfect, Active, Indicative of OIDA, “to know or perceive,” has a Present force so it comes to mean, “you do not understand.”

This type of Perfect Tense has little distinction between the act and the results. Coupled with the negative OUK means that they, “did not learn in the past” and “still don’t understand” what Jesus is doing. Linked with adverb ARTI it means, “you do not understand now or at the present time.” So, the point here is that even though Jesus is about to wash their feet and will later on tell the disciples to go out and do some foot-washing on their own, He doesn’t mean literal feet. What it means is that because of past failure to learn Bible Doctrine, at this time they don’t understand it. They are ignorant to what is going on. But as our Lord states next, they will in the future via GAP (Grace Apparatus for Perception), once the Holy Spirit is given.

The Doctrine of Ignorance

In this passage, we see a group of believers who are ignorant to our Lord’s teachings.

John 13:7, “Jesus answered and said to him (Peter), “What I do you do not realize now, but you will understand hereafter.”

Ignorance is a potential for all of mankind whether a believer or unbeliever. Rom 10:3 addresses the ignorance of the legalistic unbeliever.

Rom 10:3, “For not knowing about God’s righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God.”

From Romans 10:3, we see three things Paul refers to regarding Israel’s relationship to righteousness.

  • They did not know God’s righteousness.
  • They sought to establish their own righteousness.
  • They did not submit to God’s righteousness.

Isn’t it interesting that we see those same three aspects rattling in the mind of Peter during this Passover Super? So, the fact is that ignorance is still ignorance regardless of your spiritual status.

In John 13:7, the Greek for ignorance is OUK OIDA, in Romans 10:3 it is AGNOEO.

γνοέω  agnoeó (ag-no-eh’-o); is from “A” (as a prefect negative) and “GINOSKO” –  γινώσκω (ghin-oce’-ko); in the Present, Active, Participle, which means, “to be ignorant, not to know, have no knowledge, not to understand, unknown, to err or sin through mistake, or to be wrong.”

What was it that they were ignorant of? They were ignorant of God’s grace plan that would give them His righteousness.   Israel and Peter were ignorant of the righteousness that comes from God, and instead, they were seeking/demanding/striving for their own righteousness from the works they were performing under the Law.  They were striving to make their own righteousness stand up under the scrutiny of God’s justice. They were placing their own righteousness on the scales of God’s justice, demanding that their own righteousness outweigh their sins, thereby, gaining God’s acceptance.

The third point is that “they did not subject themselves to the righteousness of God.” They did not voluntarily place themselves under or obey God’s Plan and provisions for their righteousness.

So, putting it all together we note that:

Israel and Peter were ignorant of the righteousness that comes from God, and instead, were seeking / demanding / striving for their own righteousness from the works they were performing under the Law. They were striving to make their own righteousness stand up under the scrutiny of God’s justice. But they did not voluntarily place themselves under or obey God’s plan and provisions for their righteousness.

Remember that what the righteousness of God demands, His justice satisfies. You see sinful man cannot satisfy the demands of God’s righteousness. There is nothing we can do to pay for or overcome our sins, either for bathing at salvation or cleansing post-salvation. Only God can satisfy His own perfect righteous demands. God’s perfect justice fulfilled His perfect righteous demands through the efficacious sacrifice of our Lord Jesus Christ upon the Cross. This is the great tragedy of Israel, all unbelievers and believers who do not claim the promises of God. They look to themselves to save and/or cleanse themselves, instead of receiving the gracious work of our Lord. Israel is ignorant to God’s grace plan of salvation and believers of His grace plan for cleansing. They are ignorant of the fact that only God’s perfect justice can stand up under the intense scrutiny of His perfect righteousness.

So, let us understand more about this thing called ignorance.


Definition from Merriam-Webster’s Collegiate Dictionary, Tenth Edition: Ignorance means, “the state or fact of being ignorant.” Therefore, we need to understand the word “ignorant.”

Ignorant means:

1) Destitute of knowledge or education, lacking knowledge or comprehension of the thing specified.

2) Resulting from or showing a lack of knowledge or intelligence, unaware, and uninformed.

3) It may imply a general condition or it may apply to a lack of knowledge or awareness of a particular thing.

4) It can be applied to illiterate, unlettered, untutored, and unlearned, which means not having knowledge.

  • Illiterate applies to either an absolute or a relative inability to read and write.
  • Unlettered implies ignorance of the knowledge gained by reading.
  • Untutored implies lack of schooling in the arts and ways of civilization.
  • Unlearned suggests ignorance of advanced subjects.

From these definitions, we can see Israel’s, the unbeliever’s, and the immature believer’s ignorance.

Illiterate – Although many of the common citizens of the time may not have been able to read or write, the Pharisees, Scribes, and Sadducees could. They were highly educated people. With their education, they were responsible to teach the commoners what the Bible had to say about the Messiah. So, illiteracy is not the reason here for their ignorance. Some of the Apostles may have been illiterate, but the Lord was not, and He taught them His Word day and night for 3 years. So, although some may have been illiterate, they still received the Word.

Unlettered – This implies the ability to read, but due to various reasons, information is ignored and is not read or comprehended. Therefore, the knowledge available from reading is not gained. In the first sense, this is not an excuse for the Pharisees, because they did read the Bible constantly. Their problem was faith. They did not mix what they read with faith to receive the true and full knowledge found in the Word of God. So, in this sense, they were unlettered, not because they did not read, but because they did not understand what they read due to a lack of faith. This also applies to the immature believer like Peter who had knowledge [GNOSIS – γνῶσις (gno’-sis) doctrine] but did not have wisdom [EPIGNOSIS –  ἐπίγνωσις (ep-ig’-no-sis) doctrine]. For the commoner of the times of our Lord, they most likely did not read their Bible nor mix in faith. Therefore, they were unlettered in both senses of the word. They did not know what the Bible truly said.

Untutored – Again this is no excuse for the Pharisees, Scribes, or Sadducees, because they received much schooling in the Law. They had opportunity to see the truth, but due to a lack of faith, they did not see the truth. As for the commoners, they were unschooled academically but received teaching from the Pharisees. Unfortunately, the teaching they received regarding the Law was false teaching. Nevertheless, even in a system of false teaching, there is some truth between the lines. If anyone has true faith, they will see through the inaccuracies, see the truth, and seek out more truth in faith. As for the immature like Peter, he might have learned certain things but did not know how to apply them in his life. On the other hand, the information may have been presented, but for some reason, not absorbed due to some form of distraction. Therefore, He did not understand the reason for our Lord washing His feet.

Gal 3:23, “But before faith came, we were kept in custody under the law, being shut up (closed in) to the faith which was later to be revealed. 24Therefore the Law has become our tutor to lead us to Christ, so that we may be justified by faith. 25But now that faith has come, we are no longer under a tutor (the Law).”

Unlearned – This is the ignorance most reflective of all unbelievers. The Word of God is an advanced subject. It is the Divine thinking of our Lord Jesus Christ. It takes Divine teaching by God the Holy Spirit for us to receive Divine understanding. Everyone who desires to know the truth will receive the truth through the teaching ministry of the Spirit. Those who do not desire to know the truth will be unlearned regarding God’s Word. In the case of the immature believer, as was Peter’s case, they do not apply the Word they have learned, and instead use their human intellect. Human intellect cannot comprehend the wisdom of God; therefore, Peter did not understand at this time what our Lord was doing or why.

1 Cor 2:14-16, “But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised. 15But he who is spiritual appraises all things, yet he himself is appraised by no one. 16For who has known the mind of the Lord, that he will instruct Him? But we have the mind of Christ.”

Rom 1:19-22, “Because that which is known about God is evident within them; for God made it evident to them. 20For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. 21For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened. 22Professing to be wise, they became fools.”

Acts 13:26-28, “Brethren, sons of Abraham’s family, and those among you who fear God, to us the message of this salvation has been sent. 27For those who live in Jerusalem, and their rulers, recognizing neither Him nor the utterances of the prophets which are read every Sabbath, fulfilled these by condemning Him28And though they found no ground for putting Him to death, they asked Pilate that He be executed.”

From the Wikipedia Encyclopedia

1) Ignorance is a lack of knowledge. Ignorance is also the state of being ignorant or uninformed. For example, “Bill lost the debate, because he was ignorant of that subject.” In such a case, the term is not pejorative (demeaning), and may even be used as a self-descriptive term, as in, “I am ignorant of English history.”

2) Ignorance is also the choice to not act or behave in accordance with regard to certain information, in order to suit one’s own needs or beliefs. For example, “I know better, but I choose to ignore that and act in a way that behooves me.”

Here again we see the ignorance of the unbeliever, especially those who read the Law or Bible, but twist its words to accomplish their desires. Likewise, the reversionistic believer will choose not to abide by what is found in the New Testament for living the spiritual life.

3) Ignorance is often misinterpreted as a synonym of stupidity, and is as thus often taken as an insult, when really it is in its correct form, not an insult at all but a criticism.

The English word “ignorant” comes from two Latin words: IN, meaning, “not,” and GNARUS, meaning, “knowing.” Just as the Greek AGNOEO. Therefore, ignorance is lack of knowledge about a thing that is capable of knowing.

A famous saying and part of American law is that “ignorance is no excuse for the law.” This means that regardless of ones’ knowledge of the laws of the land, if you break the law, you are guilty by it. Your defense can not be, “I did not know.”

The concept comes from Roman law, and is expressed in the brocard: IGNORANTIA LEGIS NON EXCUSAT (ignorance of the law is no excuse). The essential public character of a law requires that the law must apply to anyone in the jurisdiction where the law applies. Thus, no one can justify his conduct on the grounds that he was not aware of the law.

The same goes with salvation. No one will have an excuse when it comes to the Great White Throne Judgment Seat of Jesus Christ. John 15:22; Rom 1:20; Luke 14:16-21

Rom 1:20, “For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.”

Unfortunately, many wrongly believe that they have a good excuse for not accepting the Messiah, as noted in the parable of the Dinner Invitation. Luke 14:18, “But they all alike began to make excuses.”

Ignorance does not mean that information was not made available. Ignorance means information is available, but the person chooses to ignore or reject it.

Gal 3:22, “But the Scripture has shut up (enclosed or encapsulated) everyone under sin, (all have sinned according Rom 3:23; 5:12), so that the promise by faith in Jesus Christ might be given to those who believe. 23But before faith came, we were kept in custody under the law, (our tutor teaching us about the Christ), being shut up (enclosed / encapsulated) to the faith which was later to be revealed.”

The Law told us what sin was and that we are all sinners. Therefore, we are held guilty by the law. The Law also told us that God would send YEHOSHUA – יְהוֹשׁ֫וּעַ (yeh-ho-shoo’-ah), His son to pay for our sins. The Law told us to believe in God’s promises. Therefore, rejecting YEHOSHUA, Jesus Christ as the Savior Messiah, is also in violation of the Law. The information is available to all. Therefore, ignorance is no excuse for the Law.

To further the definition, there are three divisions of ignorance.

  • Ignorance of law, when one is unaware of the existence of the law itself, or at least that a particular case is comprised under its provisions.
  • Ignorance of the fact, when the thing itself or some circumstance is unknown. This is not speaking about the relation of something to the law, but the fact itself.
  • Ignorance of penalty, when a person is not cognizant that a sanction has been attached to a particular crime. This is especially to be considered when there is question of more serious punishment.

These three divisions apply to every member of the human race in relationship to the Savior:

1) We already noted that some are “ignorant of the Law,” and that is no excuse. Likewise, the believer who ignores Bible Doctrine has no excuse for their lack of a spiritual life.

2) “Ignorance of facts,” speaks to the person who does not want to face their own depravity due to sin. Instead of facing his sin and total depravity to save him and be reconciled to God through belief in the Savior, he hides from his depravity and tries to ignore it. Likewise, the believer who does not apply the Word of God in faith and losses rewards in the eternal state will be without excuse.

3) Next, we have “ignorance of penalty.” This is the individual who tries to convince himself that either there is no hell or that there is nothing after death. Many wrongly accept these two alternatives as fact, thereby, never coming to understand the need of a Savior. But, as stated repeatedly throughout this doctrine, ignorance of the fact of God’s judgment, eternal condemnation in the Lake of Fire for all who reject Jesus Christ as their Savior, is no excuse and will not pardon nor commute their sentence. Likewise, the believer in reversionism who is disciplined by God, (1 Cor 11:29-32; Heb 12:6-10; Rev 3:19), can only accept the Divine discipline.

We must also note that ignorance may precede, accompany, or follow an act of our will. It is therefore said to be antecedent, concomitant, or consequent. (Catholic Encyclopedia)

  • Antecedent Ignorance is in no sense voluntary, neither is the act resulting from it; it precedes any voluntary failure to inquire. Acting without prior knowledge before obtaining knowledge. A “knee jerk reaction.
  • Concomitant (accompaniment) Ignorance is concerned with the will to act in a given contingency; it implies that the real character of what is done is unknown to the agent, but his attitude is such that, were he acquainted with the actual state of things, he would go on just the same.
  • Consequent Ignorance on the other hand, is so called because it is the result of a perverse frame of mind, choosing either directly or indirectly to be ignorant.

These three are seen in Acts 17:23 and Romans 1:21-23

Acts 17:23, “For while I was passing through and examining the objects of your worship, I also found an altar with this inscription, ‘TO AN UNKNOWN GOD.’ Therefore what you worship in ignorance (AGNOEO), this I proclaim to you.” (Antecedent Ignorance)

Rom 1:21, “For even though they knew God, they did not honor Him as God or give thanks, (Concomitant Ignorance), but they became futile in their speculations, and their foolish heart was darkened, (Concomitant Ignorance)22Professing to be wise, they became fools, 23and exchanged the glory of the incorruptible God for an image in the form of corruptible man and of birds and four-footed animals and crawling creatures, (Consequent Ignorance).”

Regardless of the nature of ignorance, there is and will be no excuse for anyone who does not come to the saving knowledge of our Lord Jesus Christ. Rom 1:20; Rev 20:11-15

Greek Definitions and Scriptures:

AGNOEO – to be ignorant, not to know, have no knowledge, not to understand, unknown, to err or sin through mistake, or to be wrong; as used in Rom 10:3.

Mark 9:31, “For He was teaching His disciples and telling them, “The Son of Man is to be delivered into the hands of men, and they will kill Him; and when He has been killed, He will rise three days later.” 32But they did not understand this statement, and they were afraid to ask Him.” w/ Luke 9:45

Romans 2:4, “Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance?”

Rom 6:3, “Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death?”

Rom 7:1, “Or do you not know, brethren (for I am speaking to those who know the law), that the law has jurisdiction over a person as long as he lives?” See also 2 Peter 2:12-15.

AGNOIA – a Noun meaning; ignorance, lack of knowledge or perception, especially of divine things or of moral blindness.

Eph 4:17-19, “So this I say, and affirm together with the Lord, that you walk no longer just as the Gentiles also walk, in the futility of their mind, 18being darkened in their understanding, excluded from the life of God because of the ignorance that is in them, because of the hardness of their heart; 19and they, having become callous, have given themselves over to sensuality for the practice of every kind of impurity with greediness.”

1 Peter 1:14, “As obedient children, do not be conformed to the former lusts which were yours in your ignorance.”

AGNOSIA – a noun meaning ignorance, no knowing, or no knowledge. 1 Cor 15:34; 1 Per 2:15.

1 Cor 15:34, “Become sober-minded as you ought, and stop sinning; for some have no knowledge of God. I speak this to your shame.”

AGNOEMA – a noun meaning a sin of ignorance, ignorance, sins. A sin committed through ignorance or thoughtlessness. Heb 9:7

Heb 9:6-7, “Now when these things have been so prepared, the priests are continually entering the outer tabernacle performing the divine worship, but into the second, only the high priest enters once a year, not without taking blood, which he offers for himself and for the sins of the people committed in ignorance.”

In our text of John 13:7, the Greek is OUK OIDA – OUK is the Greek negative meaning, “not.” OIDA is the Perfect with Present meaning tense of EIDO, which means to see. So, OIDA comes to mean, “to have seen or perceived, hence to know.”

1 Cor 3:16, “Do you not know that you are a temple of God and that the Spirit of God dwells in you?”

Gal 4:8, “However at that time, when you did not know God, you were slaves to those which by nature are no gods.”

1John 2:11, “But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes.”

Some famous quotes regarding Ignorance:

  • “A truly refined mind will seem to be ignorant of the existence of anything that is not perfectly proper, placid, and pleasant.” ~ Charles Dickens, Little Dorrit
  • “An ignorant man is always a slave.” ~ Anonymous
  • “Deliberately breaking rules is fine; ignoring them is not — ignorance is bad.” ~ Anonymous
  • “If ignorance is bliss, you must be the happiest man alive.” ~ Anonymous
  • “If ignorance is bliss, then knock the smile off my face.” ~ Zack de la Rocha
  • “Ignorance is the parent of fear.” ~ Herman Melville, Moby Dick
  • “Lack of knowledge is darker than night.” ~ Anonymous
  • “Man,” I cried, “how ignorant art thou in thy pride of wisdom!” ~ Mary Shelley, Frankenstein
  • “Man is arrogant in proportion to his ignorance.” ~ Edward Bulwer-Lytton, 1st Baron Lytton
  • “The most violent element in society is ignorance.” ~ Emma Goldman
  • “To be conscious that you are ignorant is a great step to knowledge.” ~ Benjamin Disraeli, Sybil
  • “Whoever works without knowledge works uselessly.” ~ Anonymous
  • “Wonder is the foundation of all philosophy, research is the means of all learning, and ignorance is the end.” ~ Michel de Montaigne
  • “You can swim all day in the Sea of Knowledge and still come out completely dry. Most people do.” ~ Norman Juster
  • “To be ignorant of one’s ignorance is the malady of ignorance.” ~ A. Bronson Alcott
  • “Light travels faster than sound. That’s why most people seem bright until you hear them speak.” ~ Anonymous
  • “Only two things are infinite, the universe and human stupidity, and I’m not sure about the former.” ~ Albert Einstein
  • “Men go abroad to wonder at the heights of mountains, at the huge waves of the sea, at the long courses of the rivers, at the cast compass of the ocean, at the circular motions of the stars, and they pass by themselves without wondering.” ~ St. Augustine

“If the blind lead the blind, both shall fall into the ditch,” Matthew 15:14.

This completes the Doctrine of Ignorance. We now turn to the last statement of our Lord in John 13:7.

  • John 13:7b – The Grace Apparatus for Perception (GAP)

John 13:7b, Our Lord finishes His statement with “but you will understand hereafter.” which is GINOSKO DE META HOUTOS, literally meaning, “to come to know but this after”

DE –  δέ (deh) is the conjunction, “but,” that sets up a contrast between Peter’s present ignorance and his future understanding of the doctrine.

“You will understand” is the Future, Middle, Indicative of GINOSKO –  γινώσκω (ghin-oce’-ko) meaning, “to come to know,” “recognize,” or “perceive.” “You will learn” is the meaning here.

This is the experience of learning Bible doctrine. He will know from the experience of study. Peter will learn doctrine in the future, including the principle of GAP, how it relates to the rebound technique, and the lesson the Lord was teaching by washing his feet.

The Middle Voice tells us Peter will benefit by learning this doctrine and understanding it at a future time.

The Indicative Mood is the reality of Peter’s future knowledge of how GAP functions and how the washing of feet represents not only the confession of sins, but the communication of Bible doctrine.

You cannot communicate the Word of God until you study, until you learn, until you know it. In order to learn it, you must be clean. Likewise, in order to communicate it, you must be clean. Also, the recipients of the communicated Word must be clean as they listen in order to comprehend it.

Being clean is the Rebound technique. Rebound is for communicators. Rebound is for those who listen to the communication of Bible doctrine.

The last phrase is META HOUTOS.

META – μετά (met-ah’) that means, “with,” “among,” or “after,” and HOUTOS –  οὗτος (hoo’-tos) is the demonstrative pronominal adjective TAUTA – Ταῦτα (tow’-tah) that means, “this” or “these.” Combined they mean, “after this” or “hereafter.”

Principle: The believer who is ignorant of Bible doctrine is shocked and confused regarding the details of life because of his disorientation to the grace of God. Ignorance of Bible doctrine results in disorientation to God’s grace. It also results eventually in reversionism. Therefore, the believer must appropriate the grace of God through the rebound technique and the Grace Apparatus for Perception (GAP) in order to learn and grow spiritually, thereby being equipped for every good work, including the communication of the Bible Doctrine. As a result, we are ambassadors for Christ and God is glorified.

As our Lord alluded, Peter would not accomplish this until a later point, that being the Day of Pentecost, when he and the other disciples received the grace of God, when they received the permanent indwelling of God the Holy Spirit. Now what was done in ignorance can be turned into wisdom via the grace of God.

This leads us to understanding the:

Doctrine of The Grace Apparatus for Perception


At the beginning of the believer’s spiritual life, he is ignorant of the thoughts of God. That is why the Grace Apparatus for Perception (GAP) was given to us.  If a believer is consistently distracted, indifferent, or negative towards God’s Word, he will remain in a state of ignorance regarding God’s thoughts.

Learning the mind of Christ calls for two categories of faith:  Faith perception and faith application which are part of the three stages of the Faith-Rest Drill.  When you learn Bible doctrine, faith perception applies. When you utilize doctrinal rationales and come to doctrinal conclusions (the second and third stages of the faith-rest drill), faith application applies.

To go from ignorance to cognizance of Bible doctrine begins with what is called GNOSIS – γνῶσις (gno’-sis) knowledge in the Greek.  GNOSIS is achieved through teaching from the pulpit that is heard and understood in your NOUS – νοῦς (nooce), (the Greek word for “mind” or the “left lobe of the soul”). GNOSIS is knowledge of Bible doctrine, which resides is in the left lobe and cannot be applied or used in spiritual growth yet. GNOSIS must be transferred to the right lobe as EPIGNOSIS –  ἐπίγνωσις (ep-ig’-no-sis) – (the Greek word for “full knowledge” or “wisdom,” doctrine in the right lobe of the soul), in order for you to grow in the spiritual life. This is accomplished through faith perception or being positive to the doctrine taught.

When a person understands something but does not believe it, that is called negative faith perception. When a person understands and believes, that is being positive at faith perception.   When GNOSIS is converted to EPIGNOSIS, you have formed categorical knowledge of God’s Word, and you can now apply that knowledge into doctrinal rationales for faith application. As a result, spiritual growth occurs.

There are Three Primary Systems of Perception in Life:

Rationalism relies on reason as the source of knowledge, claiming that reason is superior to and independent of any sensory perception. It believes that reality is what you think. Rationalism subjects Bible doctrine and Scriptural interpretation to the test of human reason. Therefore, rationalism always rejects dogmatic authority.

Empiricism is the scientific system of learning by observation and experimentation. Empiricism holds that reality lies in the function of your sensory system relaying information to the brain.

Both of these systems are dependent upon human I.Q. Therefore, if God made either one the criteria for learning His Word, He would be arbitrary and unfair, which is impossible.

Faith is a system of learning by accepting the authority of the criterion. Faith is learning by accepting words as vocabulary, or by accepting the authority of the one teaching. Faith is a non‑meritorious system of thinking. Therefore, faith is the only system God could use to be consistent with His policy of grace toward the human race. The validity of faith depends on the object of faith. Heb 11:1 calls faith, “the reality of the unseen.”

Faith Application:

The application of Bible doctrine to experience (reverse concentration) is faith application in contrast to faith perception.

Faith perception converts GNOSIS doctrine into EPIGNOSIS doctrine. Faith application is the second stage of the faith-rest drill, in which The Word is applied to circumstances by reversing our focus away from the problem or issue and onto Bible Doctrine.   This is the difference between having the mind of Christ and having the mind of the flesh, the difference between Divine viewpoint and human viewpoint.

The Three stages in the Faith-Rest Drill are:

Stage One – Claiming a promise from God, which is the means of reverse concentration away from the problem or situation and onto the Word of God. This will stabilize the mentality of your soul for calm and organized thinking.

Stage Two – Applying the promise(s) of God to the situation with the result of arriving at a Biblical rationale in regards to the situation. This is the dynamics of reverse concentration gained from claiming a promise of God.

Stage Three – Reaching a Biblical conclusion, which is the result of reverse concentration. This is the doctrine and mode of operation you will apply in faith to the problem or situation.

The dynamics of the faith-rest drill depend on the second stage of the faith-rest drill. Claiming promises is the means to the end, but is not the end.  The ultimate is the second stage of the faith-rest drill or reverse concentration, which is the application of doctrinal rationales to one’s environment and circumstances.

The first stage of the faith-rest drill, claiming promises, can only stabilize the believer for the dynamics of applying doctrinal rationales in the second stage. The real issue of the faith-rest drill is reverse concentration. Claiming promises will not apply doctrine to the situation. Therefore, without reverse concentration, the believer cannot utilize EPIGNOSIS doctrine. The believer must learn to think in terms of Divine viewpoint.

The Mechanics of GAP:

Stage One is the communication of Bible doctrine from your right Pastor-Teacher primarily via face to face.

The congregation is placed under a system of spiritual humility for perception and reception of Bible doctrine. Spiritual humility requires the filling of the Holy Spirit and the existence of humility, whether organized (in the local church), enforced (by the authority of the Pastor), or genuine (from your own positive reception of doctrine).

The believer must be motivated through their Personal love for God the Father, which results in positive volition to hear His Word. (When you lose your motivation, you lose your spiritual growth.) This leads to concentration and self-discipline. Therefore, learning the Rebound rationale and applying it while listening to Bible teaching is very important.

Stage One begins with the pastor communicating doctrine using the I.C.E. procedure.

“I” stands for ISAGOGICS, which is the interpretation of the Bible within the framework of its historical setting.

“C” stands for the categorical communication of doctrine, which fulfills the hermeneutical principle of comparing scripture to scripture to determine the classification of doctrine.

“E” stands for the exegetical communication of doctrine, which is the analysis of each verse in its context to determine the exact meaning of that verse in its relationship to the context as a whole, analyzing grammar, syntax, and etymology.

Stage Two is operation GNOSIS, in which you understand what you hear and comprehend; it in the left lobe (NOUS) of your soul.

The function of receptive comprehension means that under the ministry of the Spirit and with enough Frame of Reference, you actually understand the doctrine being taught. This is made possible under a system of enforced humility. When you understand what you have been taught, the doctrine goes to the left lobe of your soul.

The believer comes to Biblical teaching in ignorance. The objective is to turn ignorance into cognizance. If ignorance persists, it is because the believer is negative toward the doctrine being taught. If he is negative in attending class, it is because he is involved in the Cosmic System.

Other reasons for ignorance include lack of a Frame of Reference, sporadic exposure to doctrine, distractions from the pleasures of life, and an erroneous scale of values, all of which perpetuate arrogance, discipline, and failure.

Apart from the ignorance factor, a believer under the ministry of the Holy Spirit can and does learn doctrine from his right Pastor-Teacher. Once the believer understands doctrine under the principle of receptive comprehension, it is called GNOSIS and resides in his left lobe. GNOSIS information cannot yet result in spiritual growth nor can it be applied to experience. GNOSIS doctrine is waiting for the believer’s faith to convert it into EPIGNOSIS. In the GNOSIS stage, it is doctrinal thought still in the staging area. GNOSIS is fat; EPIGNOSIS is muscle.

Stage Three is the function of Faith-Perception.

When you believe (apply faith to) what you have been taught, God’s Word is cycled from your NOUS / left lobe to your human spirit.

There are two kinds of faith: Faith-Perception and Faith Application. Both are related to the Plan of God.

Faith-perception is used in learning Bible doctrine and converting GNOSIS into EPIGNOSIS. Then faith-application can use EPIGNOSIS doctrine in application to life.

In Stage ThreeGNOSIS is converted to EPIGNOSIS through the function of faith-perception. The mechanics involve volition and faith. At this time, the Word is transferred from your left lobe to your human spirit.

There are two possibilities: “I understand what you are saying, but I don’t believe it,” or “I understand and I do believe it.”

  • This stage is critical to fulfilling the Plan of God for your life, because only EPIGNOSIS doctrine can be used in application, causing your advance to Spiritual Maturity.
  • The Faith-Rest Drill has no muscle without EPIGNOSIS
  • Faith is non‑meritorious; therefore, it is a grace system of perception and does not depend on your human I.Q.

Col 1:3-14, “We give thanks to God, the Father of our Lord Jesus Christ, praying always for you, 4since we heard of your faith in Christ Jesus and the love which you have for all the saints; 5because of the hope laid up for you in heaven, of which you previously heard in the word of truth, the gospel 6which has come to you, just as in all the world also it is constantly bearing fruit and increasing, even as it has been doing in you also since the day you heard of it and understood the grace of God in truth; 7just as you learned it from Epaphras, our beloved fellow bond-servant, who is a faithful servant of Christ on our behalf, 8and he also informed us of your love in the Spirit. 9For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, 10so that you will walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God; 11strengthened with all power, according to His glorious might, for the attaining of all steadfastness and patience; joyously 12giving thanks to the Father, who has qualified us to share in the inheritance of the saints in Light. 13For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, 14in whom we have redemption, the forgiveness of sins.”

Stage Four is the function of Faith-Application.

As a result of Faith-Perception, the doctrine cycled to your Human Spirit is then transferred to the right lobe of your soul (the heart), called KARDIA – καρδία (kar-dee’-ah) in the Greek, where it is applied to life.

1 Cor 2:13, “Which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual (Divine Viewpoint) with spiritual (our Human Spirit).”

Faith-Application is reverse concentration or the second stage of the Faith‑Rest Drill.  Faith-Application converts EPIGNOSIS doctrine into experience. EPIGNOSIS doctrine consists of the doctrinal rationales.

The believer with GNOSIS doctrine in the soul is only capable of anthropocentric thinking (Human viewpoint).  EPIGNOSIS doctrine is the only Divine viewpoint that can be applied to life. Claiming promises through faith is not the end; it is not a panacea. It is merely a stabilizer for thinking.

In Stage Three of the Faith-Rest Drill, you come to Doctrinal Conclusions and have gained control of the situation. Doctrine is more real to you than anything else in life.

We have studied the right lobe in the past, and noted its different compartments using the analogy of a filing cabinet in your soul for the storage and retrieval of God’s Word.

 The Heart has Six Compartments Including:

  • The Frame of Reference is where EPIGNOSIS doctrine becomes the foundation for learning more advanced doctrine. Prov 4:4; 1 Cor 2:9
  • The Memory Center is the storage center for EPIGNOSIS in a manner that brings into focus what is pertinent to a given situation. Psa 119:16; 109; 2 Cor 10:4‑6
  • The Vocabulary Storage is where technical identification of EPIGNOSIS doctrine is stored. Jer 15:16; Deut 8:3
  • The Categorical Storage is where individual doctrines are formed into larger categories for rationales in application to life. Prov 2:2, 10; 3:3; 15:14‑15; 18:15
  • The Conscience is where EPIGNOSIS doctrine forms new standards for life. Acts 24:16; Rom 2:14‑15; 9:1; 13:5; 1 Cor 8:7; 2 Cor 4:2; 5:11; Titus 1:15; Heb 9:14
  • The Launching Pad is used for application of EPIGNOSIS doctrine to life, which is the function of reverse concentration. 1 Cor 1:30; 2:7-8; James 3:17; Phil 4:8.

The Heart of Your Soul Performs a Number of Functions:

  • It sets up a system for using basic doctrines as the means for learning advanced doctrines.
  • It sets up a red alert section of the soul to detect false doctrine.
  • It uses EPIGNOSIS doctrine for dealing with problems of the subconscious and guilt complex.
  • It uses EPIGNOSIS doctrine for effective communication of ideas in conversation, witnessing, and public speaking.
  • It provides capacity for life, love, and happiness.
  • It raises the believer’s spiritual I.Q., and motivates general learning and understanding of life.

Stage Five is spiritual growth in the fulfillment of the Plan of God. Only EPIGNOSIS doctrine results in Spiritual growth and Occupation with the Person of Christ.

Human I.Q. is Not an Issue in the Function of GAP:

 GAP is a grace system for perception, Col 1:9‑10; 1 Cor 3:16; 1 Thes 5:23; 1 Cor 1:19‑2:16.

God’s Grace Provision for the Perception of Bible Doctrine Includes:

  • God has provided the mechanics of inspiration for the formation and preservation of the Canon of Scripture. 2 Tim 3:16-17
  • God provides the omnipotence of God the Holy Spirit inside Gods Power System (GPS) enabling us to understand the mechanics for the execution of the Plan of God for our lives. John 14:26
  • God provides the Divine plan for the Church, the protocol plan of God for the royal family of God. James 2:8; Rom 15:13-14
  • God provides a right pastor-teacher for every member of the royal family who is positive to doctrine. There is no such thing as a self-made Christian. You must learn from someone else. 1 Peter 5:1-3
  • God provides the privacy of the royal priesthood for the perception of mystery doctrine. Every believer is given a royal priesthood for the purpose of freedom and privacy. Bible doctrine in your soul is your altar. 1 Peter 2:5, 9; cf. Heb 13:10
  • Logistical grace support, by which every member of the royal family is kept alive for equal privilege and equal opportunity, to execute God’s plan. Logistical grace includes the provision of your body, clothes, food, shelter, transportation, and other necessities of life. Psa 23:1-6; Mat 6:25‑34; 2 Cor 9:8; 12:9; Phil 4:19; 2 Peter 3:18
  • God provides spiritual freedom, in contrast to human freedom. Spiritual freedom exists only within God’s Power System. John 8:32; Gal 5:1

Human freedom is for the entire human race through the laws of Divine Establishment.

Gal 5:1, “It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery.”

  • God provides the local church as the classroom for the Royal Family to learn His Word. Worship is academic, not emotional. You must know God’s system to function under His system. God always raises up local churches where pastors are faithful in the teaching of the Word of God.
  • God provides human volition as the means of transferring Bible Doctrine from the left lobe to the right lobe of the soul.

There is no substitute for the function of GAP. Job 32:1‑9

Primary result of the Grace Apparatus for Perception is spiritual maturity resulting in glorifying God as part of the tactical victory in the Angelic Conflict.

Synonyms for the Grace Apparatus for Perception found in the Bible:

  • Epignosis: Full knowledge – Language synonym.
  • More Grace – Super Grace: Spiritual Maturity – Theological synonym. James 4:6
  • Altar of the Soul – Priestly synonym. Heb 13:9-10
  • Edification Complex of the Soul (E.C.S.) – Building synonym. Eph 4:12-16
  • Redeeming of Time – Time synonym. Eph 5:16-18; Col 4:5
  • Strength in the Lord – Power synonym. Eph 6:10
  • Putting on the Whole Armor of God (Eph 6:11-17); Following the colors to the high ground (Heb 12:1-2– race = AGON – ἀγών (ag-one’), the games or a battle); Establish a command post of the soul (Col 2:5-8) – Military synonyms.
  • Take Up Your Cross and Follow Me – Crucifixion synonym. Mat 16:24; Luke 9:23
  • Salt Seasoned (sodium chloride, salt = G.A.P.) – Chemical synonym. Col 4:6
  • Godliness – Sanctification synonym. 1Tim 6:3-6, 2 Peter 1:3

 Other Results of the Grace Apparatus for Perception Include:

  • Reversion recovery.
  • Glorification of God in the Angelic Conflict.
  • Equates the royal status of the believer with his priesthood.
  • Leads to maturity and Super Grace (maturity).
  • Leads to occupation with Christ and other capacities for life.
  • Provides maximum influence in history.
  • Provides the basis for legitimate production or service (Divine good).
  • Becomes the basis for eternal rewards.

Upper Room Discourse Part 6 John 13 vs 8 - 11John 13 – The Upper Room Discourse, Pt 6

John 13:8, Peter’s Misguided Zeal:

Chapter 13 Outline Thus Far:

Vs. 1, The Love of Jesus Christ.

Vs. 2, 18, 21-30, Demon Influence and Possession.

Vs. 3, Personal Sense of Destiny – Plan of God – Dominion, Advent, Seated at the Right Hand of the Father.

Vs. 4, Priestly, Humble Servanthood of Jesus Christ – Preparation for Service.

Vs. 5, Humility for Service.

Vs. 6-7, Peter’s Objection Due to Ignorance. The Doctrine of GAP.

Vs. 8-11, Peter’s misguided zeal and our Lord’s Response. Washing of the feet, not salvation cleansing but experiential sanctification. He shows them the Rebound technique. 1 John 1:9

John 13:8-11, “Peter *said to Him, “Never shall You wash my feet!” Jesus answered him, “If I do not wash you, you have no part with Me.” 9Simon Peter *said to Him, “Lord, then wash not only my feet, but also my hands and my head.” 10Jesus *said to him, “He who has bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you.” 11For He knew the one who was betraying Him; for this reason He said, “Not all of you are clean.”

Verse 8, “Peter said* to Him, “Never shall You wash my feet!” Jesus answered him, “If I do not wash you, you have no part with Me,””

This is another case of Peter’s thoughtless speech as also noted in Mark 8:32 and 9:5.

Mark 8:31-33, “And He began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. 32And He was stating the matter plainly. And Peter took Him aside and began to rebuke Him. 33But turning around and seeing His disciples, He rebuked Peter and said, “Get behind Me, Satan; for you are not setting your mind on God’s interests, but man’s.””

Mark 9:4-6, “Elijah appeared to them along with Moses; and they were talking with Jesus. 5Peter said* to Jesus, “Rabbi, it is good for us to be here; let us make three tabernacles, one for You, and one for Moses, and one for Elijah.” 6For he did not know (OUK – οὐκ / OIDA – οἶδα) what to answer; for they became terrified.”

In John 13:8, the interjection, “never” is a double negative in the Greek OUK and ME – μέ (meh). Combining to form an absolute negation. It is linked with our word for ceremonial washing or hand/feet washing NIPTO – νίπτω (nip’-to) in the Aorist Active Subjunctive. The Aorist plus the double negative is as strong as you can get.

NIPTO does not mean a bath in regards to salvation as noted previously, but emphasizes the washing of moment by moment confession of sins, rebounding, 1 John 1:9.

The principle here is that if Peter refuses our Lord’s washing of his feet, he will remain at the table with dirty feet. This is like trying to serve the Lord while you are out of fellowship, or like trying to Grace Apparatus for Perception (GAP) it while you are out of fellowship. When you are out of fellowship, you can only produce human good at best, and cannot produce anything on the basis of Bible doctrine. That is the object lesson our Lord is teaching. This is not a salvation lesson, it is not a lesson of positional sanctification. It is a lesson of the confession of your sins, it is a lesson of experiential sanctification.

In Jesus’ reply, He counters Peter’s objection using Peter’s own words by saying “if I do not (ME) wash your feet, you have no (OUK) part with Me.”

Jesus answers him with a third-class conditional “if,” maybe yes, maybe no, by combining EAN – ἐὰν (eh-an’) and the Aorist Active Subjunctive of NIPTO showing that Peter does have volition. He can decide whether to allow the Lord to wash His feet or not; just as you and I decide to use the rebound technique or not.

The word for “part” is MEROS – μέρος (mer’-os), which means, “(to receive one’s portion); a part, share, portion.” It can mean a business, partnership, or function. The principle He is emphasizing is that rebound precedes the correct function of GAP.

Without the confession of your sins, you cannot walk in the righteousness of God. You will not be in fellowship with God the Holy Spirit and cannot produce the Fruit of the Spirit, Divine good production, 1 John 1:5-10; Eph 5:6-18; Gal 5:13-26.

1 John 1:5-10, “This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all. 6If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; 7but if we walk (cleansing of the feetin the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin. 8If we say that we have no sin, we are deceiving ourselves and the truth is not in us. 9If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse (wash our feet) us from all unrighteousness. 10If we say that we have not sinned, we make Him a liar and His word is not in us.”

The word “cleanse” here is KATHARIZO – καθαρίζω (k-ath-ar-id’-zo). Joseph Thayer defines it as:

1a) To make clean, cleanse from physical stains and dirt; of utensils, food of a leper, to cleanse by curing, and to remove by cleansing.

1b) In a moral sense; to free from defilement of sin and from faults; to purify from wickedness; to free from guilt of sin; to purify, to consecrate by cleansing or purifying; to consecrate, dedicate.

2) To pronounce clean in a Levitical sense.

Eph 5:6-18, “Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. 7Therefore do not be partakers with them; 8for you were formerly darkness, but now you are Light in the Lord; walk (cleansing of the feet) as children of Light 9(for the fruit of the Light consists in all goodness and righteousness and truth), 10trying to learn what is pleasing to the Lord. 11Do not participate in the unfruitful deeds of darkness (human good production), but instead even expose them; 12for it is disgraceful even to speak of the things which are done by them in secret. 13But all things become visible when they are exposed by the light, for everything that becomes visible is light. 14For this reason it says, “Awake, sleeper, and arise from the dead, and Christ will shine on you.” 15Therefore be careful how you walk, not as unwise men but as wise (with clean feet plus the GAP), 16making the most of your time, because the days are evil. 17So then do not be foolish, but understand what the will of the Lord is. 18And do not get drunk with wine (a category of sin), for that is dissipation (a wasteful life style), but be filled with the Spirit.”

Gal 5:13-26, “For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another. 14For the whole Law is fulfilled in one word, in the statement, “You shall love your neighbor as yourself.” 15But if you bite and devour one another (a category of sin), take care that you are not consumed by one another. 16But I say, walk (cleansing of the feet) by the Spirit, and you will not carry out the desire of the flesh. 17For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please. 18But if you are led by the Spirit, you are not under the Law. 19Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, 20idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, 21envying, drunkenness, carousing, and things like these (many categories of sin), of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God. 22But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23gentleness, self-control; against such things there is no law. 24Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. 25If we live by the Spirit, let us also walk by the Spirit. 26Let us not become boastful, challenging one another, envying one another.”

One of the problems Peter is having in John 13 is that he is too hyped up about His faith. He is being over-zealous in his mind and actions.  Instead of being patient and waiting on the timing of the Lord, he always seems to jump into action without thought or knowledge.

So, the principle is, “think before you leap.” Having the mind of Christ resident and cycling throughout your soul through the Grace Apparatus for Perception will lead you to making good decision and performing righteous actions, the fruit of the Spirit, with the results of glorifying God.  That is the secret to not being over-zealous for the Lord and ending up failing in the Plan of God.  Being over-zealous was the problem with Peter early on and Israel as a whole, as noted in Romans 10:2.

Zeal without knowledge is a dangerous and lethal combination.  For the unbeliever, it leads to arrogance and persistent unbelief with no positional sanctification resulting in the Eternal Lake of Fire, due to rejection of Christ’s efficacious work on the Cross.  For the believer, it leads to failure in executing the Plan of God for their life, no experiential sanctification, loss of rewards in the eternal state and inadequacy to glorify God.

When we are over-zealous, it inevitably leads to error and mistake, and can result in reversionism and complete apostasy. Why? Because in zeal, you are acting on your emotions and feelings instead of the Word of God resident in your soul.  This was the error of Peter at this time. He wanted to do something for the Lord instead of receiving what the Lord had done for Him. Receiving what God has done for you is the key to glorification of God and producing Divine good.

When Jesus states, “you have no part with me,” He is referring to walking in the Light as He Himself is in the Light, and sharing all that the Light has for us in time and eternity.  This means no experiential sanctification, because we are talking about a NIPTO washing, verses a LOUO – λούω (loo’-o) washing as Jesus clarifies in verse 10.

Christ’s words to Peter in vs. 8 are important: “If I do not wash you, you have no part [communion] with Me,” (NKJV). There is a difference between union and communion. Peter was in union with Christ as one of “His own” through faith, but sin can break our communion with the Lord. There is a difference between sonship and fellowship. Only as we allow Christ to cleanse us can we remain in fellowship with Him and enjoy His presence and power.” Warren Weirsbe

As we will see in verse 10, he who has been bathed by the Lord, through His Word and Baptism of the Spirit, (John 15:3; Titus 3:5; Eph 5:26), needs only to wash himself day by day from the filth and defilement (sin) which he might have accumulated by his contact with the world.

Then in verse 9, we see Peter’s third statement of over-zealous ignorance when he says, John 13:9, “Lord, then wash not only my feet, but also my hands and my head.”

This is a case of sincerity plus ignorance. The sincerity is shown in Peter’s address of Jesus as Lord. Peter finally realizes that He wants what the Lord has to offer him but does not understand what is being offered to him at this time. Therefore, he has no capacity to receive what God desires to give him at this time.

When our Lord stated in verse 8 that if He did not wash Peter’s feet, Peter would have “no part with Him,” Peter thought, due to ignorance, our Lord was speaking about Peter’s eternal portion or position, when in fact, He was not.

Peter doesn’t need a bath, analogous for salvation / eternal life / positional sanctification, as our Lord will point out in the next verse. Peter has already achieved that in faith of Jesus Christ as his Savior. Peter even used the correct term to indicate this by addressing Christ as Lord. But Peter is not using the Word resident in his soul. He is letting his emotions run wild. So, Peter continues to demonstrate his error of over zealousness.

The lesson our Lord is teaching here is that it is Peter’s feet that touched the filth of the streets as he was coming to the upper room. And it is only his feet that need to be washed and to be cleansed.  When our soul comes in contact with our Sin Nature, it picks up the filth of the Sin Nature that needs to be cleaned off.  The issue is not salvation, it is what comes after salvation, the cleansing of daily sins through rebound so that we, “walk in the Light as Jesus Himself is in the Light,” 1 John 1:7.

What Peter wanted to do is take a second bath, and that is like doubting your salvation.

Many times, even though Christians have accepted Christ as their Savior, they continue to respond to the call of the evangelist to come forward and commit or recommit their lives to Christ. First of all, we can’t commit anything to Christ. Christ has done all the work, and we need to receive God’s saving grace work for our salvation.

In addition, many are burdened by a system of works, or giving, or attendance to a church, thinking they need to maintain their salvation or ensure their salvation through their works. This too is heresy. There is nothing we can do to save ourselves or ensure our salvation other than the one-time non-meritorious act of faith in the Person and work of the Lord Jesus Christ upon the Cross for the forgiveness of our sins. Eph 2:8-9

Peter was sincere but let his emotions get the better of him in over zealousness. That coupled with ignorance of the Word of God became a destructive force in his life at this time, where he was unknowingly refusing the efficacious work of our Lord, unknowingly refusing his daily portion with our Lord, and unknowingly refusing his experiential sanctification.

Seeing Peter’s reaction here, is their little doubt as to why later that night he denied the Lord three times? You see emotion can only carry you so far. But the Word of God resident within your soul is power and strength everlasting.

Rom 1:16, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.” w/ 1 Cor 1:18

1 Cor 2:5, “So that your faith would not rest on the wisdom of men, but on the power of God.” w/ 1 Peter 1:5; Isa 40:31

Then we see our Lord’s response in verse 10, “Jesus said to him, “He who has bathed needs only to wash his feet, but is completely clean; ….”

As we noted previously in the statement by Warren Weirsbe, there is a difference between Union and Communion, so in Jesus’ foot washing analogy, He is distinguishing between regeneration and rebound.  The words He purposefully chose to convey this difference make it clear.

“He who has bathed” is the Perfect Tense, Passive Voice, Participle of LOUO, which means,” to wash the entire body, or to take a bath.”

The Perfect Tense indicates that once saved, always saved.

The Passive Voice tells us the believer receives salvation. He receives the bath, as it were, at the point of salvation.

The Participle sets up a concept in which the entire body is washed once. “He who has been bathed.”

The principle that we have seen before is; we are saved once, yet need to rebound many times.

So, LOUO is used as the illustration of “salvation,” while NIPTO is used for “rebound.” Sin and carnality do not mean that a believer must be saved again.

This is the first mention of LOUO in the New Testament and draws its meaning here. The same meaning of bathing for salvation is also found in Acts 16:33 and Heb 10:22.

Acts 16:31-34, “They said, “Believe in the Lord Jesus, and you will be saved, you and your household.” 32And they spoke the word of the Lord to him together with all who were in his house. 33And he took them that very hour of the night and washed their wounds, and immediately he was baptized, he and all his household. 34And he brought them into his house and set food before them, and rejoiced greatly, having believed in God with his whole household.”

The Jailer’s act of washing Paul and Silas’ wounds was symbolic of his own salvation through faith in the Lord Jesus Christ.

Likewise, in Heb 10:22, “Let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.”

Hebrews 10:22 puts it in a matter of fact statement through the use of the Perfect Tense for both “sprinkled” [RHANTIZO – ῥαντίζω (hran-tid’-zo)] and “washed” (LOUO). Our bodies were washed clean once and for all time at the moment of salvation. Therefore, we don’t require another bathing.

Back in John 13:10, the phrase, “needs only to” is literally“does not have a need.”

Then missing in the NASB translation but in the KJV is the Greek words EI –  εἴ (i) plus the negative ME which combine to mean, “except.” The NASB puts this sentence in the positive, even though the Greek uses two negatives to express the reality.

“He who has bathed needs only to wash his feet,” versus “He who has bathed does not have need to bath except his feet be washed.”

Then we have “to wash” which is the Aorist Tense, Middle Voice, Infinitive of NIPTO, which means, “to wash the extremities,” i.e. the feet.

The Aorist Tense is a Constative Aorist that gathers into one entirety our NIPTO’ing every time rebound is necessary. It places the stress on the fact of occurrence, not its nature.

The Middle Voice benefits the subject. This is a reflexive middle and indicates that every believer priest must rebound for himself, and therefore is benefited.

The Infinitive expresses purpose; rebound is part of the Plan of God.

Then we have “the feet,” PODAS – πόδας, which tells us there is no fellowship when the believer is defiled by sin. You cannot walk (or at the Last Supper eat) with God, while having dirty feet.

“But is completely clean” is ALLA EIMI HOLOS KATHAROS.

“Is” or EIMI – εἰμί (i-mee’) in the Present, Active, Indicative, and the word HOLOS – ὅλος (hol’-os), which means, “all, whole, complete, or all over,” while KATHAROS – καθαρός (kath-ar-os’) means, “pure, clean, or innocent.”

So, we are to be assured of our eternal security through the bathing we received at the moment of our salvation, which our Lord doubly emphasizes with the next phrase, “and you are clean.”

This phrase is in the Present, Indicative of EIMI [ESTE – ἐστέ (es-teh’)plus KATHAROS.

It is an Instantaneous Present, which means the action is completed at the moment of Christ speaking these words. In other words, “you keep on being clean.” That is eternal salvation. So, we could say “and you remain clean.”

“But not all of you, is the Greek phrase ALLA OUK PANTES.

ALLA – ἀλλά (al-lah’) means, “but, rather, on the contrary.”

OUK is our Greek negative, which identifies that some in the room are NOT saved.

PAS – πᾶς (pas) meaning, “every or all” is a nominative pronominal adjective acting like a pronoun; therefore, “of you” is added to address the entire group in the room.

Remember that this is not a picture of salvation. It is a picture of ceremonial washing for the cleansing of the filth we pick up during our day. It is a picture of the washing away of the believer’s daily sins, 1 John 1:9.

Yet, in this message, there is one exception and this refers to Judas Iscariot.  This message is not intended for him, but as we will see indirectly, it has purpose. In the analogy, the others came with dirty feet, but Judas came without a bath. In other words, Judas is unsaved, and therefore this particular message and all the messages in the Upper Room Discourse are not pertinent to Judas at all. Nor are they pertinent to the unbeliever.

Another point that is made here is that salvation is not a result of blessing by association. You cannot be saved, and are not saved, just because you hang out with Christians, or the fact that your family and friends are saved. As we noted in Acts 16:31-34, saying to the jailer, “you and your family” was not a blessing by association passage. It was a simple prophecy that all in his family would hear the gospel message and believe, which they did.

So here too, we see that it is a personal and individual decision and responsibility to believe in the Lord Jesus Christ as your Savior for your very own salvation. No one else can do it for you. John 3:16; 36

Also, as we noted in the beginning of this chapter, Jesus was publicly acknowledging what He already knew, that one of them, Judas Iscariot, was an unbeliever.  Here we have a person who spent the past three years in the presence of the Lord day and night, yet never came to accept Him as his Savior.  Jesus knew that Judas never believed in Him and that he was filled with Satan’s Cosmic System thinking and was under demonic influence, John 13:2. His unbelief and demonic influence would eventually lead him to betray our Lord. As we will see in verse 27, Judas’ final betrayal is carried out under demon possession by Satan himself. That is the potential downward spiral of the unbeliever.

That’s why verse 11 says, “For He knew the one who was betraying Him; for this reason He said, “Not all of you are clean.””  Not everyone has taken a bath (LOUO) for salvation and become clean; therefore, not everyone will receive the benefits from this type of washing (NIPTO).

“Knew” is the Greek verb in the Pluperfect, Active, Indicative of OIDA. The Pluperfect of OIDA is used as an Imperfect (in the English, the Past Perfect) to indicate that Jesus always knew that Judas Iscariot was and would remain an unbeliever.

“Who was betraying” is the Present, Active, Participle of PARADIDOMIA – παραδίδωμι (par-ad-id’-o-mee). It means, “to hand over, to give, or deliver over, or to betray.”

This is a Futuristic Present Tense meaning, the betrayal hasn’t occurred yet, but He knows that it will.

“For this reason,” DIA –  διά (dee-ah’) HOUTOS – οὗτος (hoo’-tos), is literally, “because of this,” meaning because of this knowledge, Jesus did something, or in this case, said something.

Principle: Knowledge is power that leads to action, doing, or saying a right thing in a right way.

“He said, “not all of you are clean”” is LEGO – λέγω (leg’-o) HOTI –  ὅτι (hot’-ee) (that) OUK PAS KATHAROS EIMI meaning, “He said that not all are clean.” This again refers to Judas Iscariot as an unbeliever.  Judas never came to the saving knowledge of Jesus Christ as the Messiah.

Our Lord repeats this message a third time in verse 18 making is completely understood that not everyone in the room was a believer.

The interesting fact here about Judas is that the last message he received in this Upper Room was that of the washing away of sins by our Lord. Even though the application is the forgiveness of sins for the believer post salvation, the basis for this NIPTO cleansing is the same as that for the unbeliever’s LOUO salvation bathing, the Cross at Calvary.

So, in grace, our Lord gives Judas one last chance for salvation even though He knows Judas’ hard heart. That is a good lesson for all of us. Never make up your mind about someone’s faith. Always continue to present the gospel, and let God take it from there.

In addition, our Lord does not go on with the rest of the Upper Room Discourse until after Judas is dismissed. Why? Because Bible doctrine teaching is not for the unbeliever.

The only issue for the unbeliever is that portion of doctrine called the gospel, which is made up of Christology, Soteriology, and some Hamartiology.

Here our Lord completed the discussion on those topics and is going to reveal some new principles regarding the Mystery Doctrine of the Church. Therefore, Judas need not be present.

Nevertheless, the main point of John 13 is not salvation but the washing of the soul of the believer who has sinned post salvation.

As a result of NIPTO washing, we have a daily part / portion with Jesus Christ, vs 8, and “walk in the Light as He Himself is in the Light,” 1 John 1:5-7.

Upper Room Discourse Part 7 John 13 vs 12John 13 – The Upper Room Discourse, Pt 7

Vs. 12, Learn from this Picture:

Outline John 13 Thus Far:

Vs. 1, The Love of Jesus Christ.

Vs. 2, 18, 21-30, Demon Influence and Possession.

Vs. 3, Personal Sense of Destiny – Plan of God – Dominion, Advent, Seated at the Right Hand of the Father.

Vs. 4, Priestly, Humble Servanthood of Jesus Christ – Preparation for Service.

Vs. 5, Humility for Service.

Vs. 6-7, Peter’s Objection Due to Ignorance. The Doctrine of GAP.

Vs. 8-11, Peter’s Misguided Zeal and our Lord’s Response. Washing of the Feet, Not Salvation Cleansing but Experiential Sanctification. He Shows Them the Rebound Technique. 1 John 1:9

Vs. 12, Learn from this Picture, Christ’s Completed Work for Our Spiritual Perfection.

Verse 12 states, “So when He had washed their feet, and taken His garments and reclined at the table again, He said to them, “Do you know what I have done to you?”

“So after/when He had washed their feet.”

This is the Aorist, Active, Indicative of NIPTO – νίπτω (nip’-to).  This indicates that Jesus won out! He finally convinced Peter that his feet needed to be washed in order to continue his fellowship with the Christ.

As we noted, this in effect provides cleansing for the eleven born-again believers. Now that they were clean, they can take part in the last Passover; but with dirty feet, they could not.

This is also the principle in the Communion Supper (Eucharist) for us today.

So, the lesson has been, when we are saved, we are washed all over, 1 Cor 6:9-11; Titus 3:5-6; …

1 Cor 6:9-11, “Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor pedophiles, nor homosexuals, 10nor thieves, nor the covetous, nor drunkards, nor revilers, nor swindlers, will inherit the kingdom of God. 11Such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.”

Titus 3:5-6, “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, 6whom He poured out upon us richly through Jesus Christ our Savior.”

… When we confess our daily sins to the Lord, we have our feet washed and our “walk” is cleansed, 1 John 1:7-9.

This bathing and washing was also analogous to the ordination of the Jewish priests. They were washed all over (Exo 29:4), which pictures our once-for-all cleansing; but God also provided the laver (Exo 30:17-21) for them to use in the daily washing of their hands and feet.

It is this daily cleansing that keeps the believer in communion with Christ. The lesson here has nothing to do with “getting” or “losing” one’s salvation. It is strictly a matter of communion, fellowship with Christ.  As we have noted, many believers today make the same mistake Peter made in verse 9 where they want to be saved (washed) all over again, when in fact, all they need is to have their feet washed.

Then we have “and taken His garments,” which is the Aorist, Active, Indicative of LAMBANO – λαμβάνω (lam-ban’-o) and means, “to receive.” So, after washing the disciples’ feet, Jesus put His garments on again and returned to His former position.

Remember that the Apostles were all dressed up, yet they had dirty feet. Jesus Christ was undressed and clean, looking like a servant ready to serve.  Back in verse 4, He laid aside His outer garments, which represented His laying aside of His Deity, so that He could be the humble priest-servant of all at the Cross.  This was also noted when He girded Himself with the towel, signifying His Priestly service.

So now, He LAMBANO HIMATION – ἱμάτιον (Him-at’-ee-on); “takes His outer garment” and puts it back on.

With this action, He is resuming His position as the God/Man in Hypostatic Union.

At the Cross, His humanity suffered and died for the forgiveness of our sins, not His Deity, so that we could LOUO – λούω (loo’-o) and NIPTO – νίπτω (nip’-to).  Jesus Christ stripped off His outer clothes (did not use His deity) to do this job; just as He was also physically stripped at the Cross, a picture of providing for salvation and rebound.  Now that the job was finished, He is dressed once again, just as He received His burial clothes.

Therefore, putting on His garments is a picture of operating in Hypostatic Union once again.  Likewise, putting on His garments is analogous to the resurrection of our Lord Jesus Christ.

Taking His garments off and washing the disciple’s feet was a picture of the Cross, while putting His garments back on is a picture of His Resurrection in Hypostatic Union.

Washing the feet is the provision of Christ by His death on the cross. When He puts His clothes back on again, resurrection; it is the provision for dressing us in regeneration for eternal life, coupled with the promise of our resurrection. Rom 13:12-14; 1 Cor 15:53-54; Eph 4:24; Eph 6:11-14; Col 3:10-14; 1 Thes 5:8; 2 Cor 5:2-4; John 3.

“And reclined at the table again”, is KAI ANAPIPTO PALIN.

ANAPIPTO –  ἀναπίπτω (an-ap-ip’-to) is also in the Aorist, Active, Indicative and means, “to fall back, lean back, or sit down,” while PALIN – πάλιν (pal’-in) means, “again.”

So, He took the seat He was previously occupying.  Ultimately, this is a picture of His ascension and session, being seated at the right hand of the Father.  So, in this passage, we see the whole picture. His humanity on the cross, His resurrection, followed by ascension and session.

Remember back in verse 3 we noted the three broad brush strokes Jesus recalled of the Father’s Plan for His life that gave Him a personal sense of destiny to push on.

What were they?

1) “Knowing that the Father had given all things into His hands,” (Glorified for all of eternity, seated at the right hand of the Father.).

2) “And that He had come forth from God,” (Became man incarnate in Hypostatic Union to face the Cross.).

3) “And was going back to God,” (Promise of resurrection and ascension.).

As He recalled it in verse 3, He acts it out in verse 12.

Now that He is reclining at the table, seated at the right hand of the Father, God is able to do something that He has not been able to do in all of human history. Once again, He will open up the floodgates of heaven. This time not with rain, but with Bible doctrine that has been held in reserve, held in secret for the entire course of the human race. Now our Lord will continue the discourse with the New Doctrines for the Church.

The point is: God the Father is now able to send the Spirit and all of this doctrine from heaven; the doctrine of the Church Age, the Mystery Doctrine for the Church, the doctrines that we have recorded in the New Testament. These things were now available to us, after Jesus Christ was seated at the right hand of the Father.

The final analogy here is that Jesus Christ seated at the right hand of the God the Father, as our High Priest in Hypostatic Union, is our advocate before God the Father.  The picture of resuming His position after the washing, after our salvation, shows us that as a result of His sacrifice in like kind, being a man, (Heb 2:5-10; 10:1-18) He was qualified to die in our place, be our High Priest, and now be our Advocate before the Father.

By no coincidence this is also the message tied to 1 John 1:9, when in Chapter 2:1-2 it says, “My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; 2and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world.”

So, through the payment of the sins of the entire world, we all have the opportunity for salvation, a bath, as well as the opportunity for daily cleansing, washing, from the sins we commit post-salvation.

Then, after giving this object lesson, the Lord questioned the disciples in order to draw out the significance of the lesson.  “He said to them, ‘Do you know what I have done to you?’”

First, we have the Aorist, Active, Indicative of LEGO – λέγω (leg’-o) which means, “to say,” and is the verb of address.

Followed by the Dative case third person plural of AUTO – αὐτό (ow-to) meaning, “to them.”

Then we have the Present, Active, Imperative of GINOSKO – γινώσκω (ghin-oce’-ko), which means, “to know or have knowledge.”

This is followed by the adjective TIS – τίς (tis) meaning, “what,” making this a question.

Present Tense: Means – do you have knowledge now, and also means – to keep on learning.

Active Voice: He is addressing the eleven disciples who all have the gift of communication.

Imperative Mood: They are commanded to keep learning what He has done.

The Imperative can be a command or exhortation or probing question. In a sense, it can be viewed as a searching question, particularly to Simon Peter, (who didn’t understand the Washing work of our Lord at the Cross), and Judas, (who didn’t understand the Bathing work of our Lord at the Cross). But more broadly, it was a command to all to learn and keep on learning, especially what He has shown them and was about to tell them.

“I have done to you” is the Perfect, Active, Indicative of POIEO – ποιέω (poy-eh’-o) meaning, “to make, do, or accomplish.”

This is followed by the Irregular Dative case for SU – σύ (soo) meaning, “to you.”

The Perfect Tense of POIEO means an event that was completed in the past that has results existing in the present time. It’s the present state of affairs resulting from the past action.

Therefore, our Lord is emphasizing the completed work of the Cross that not only LOUO‘s us at regeneration, but provides for our NIPTO washing for fellowship and communion with Him.  In both cases, it’s a one-time action, you receive Christ as your Savior once through non-meritorious faith, and you only need to confess each sin committed post-salvation once, because the work was completed at the Cross.

When our Lord says, “what I have done to you,” what He has done is release to them the greatest doctrine the world has ever known.

Our Lord had told Peter, in the presence of the rest in verse 7, that he should afterwards know what was the intent and meaning of this washing; and now He begins to fulfill that promise. Therefore, He gives a command to learn, as He knew Himself that they did not comprehend what He had done previously.

So, we could translate this, “CONSIDER what I have done to you.” In other words, “Ponder what you have just seen and know the work that I have done for you.”

As we noted previously, this is in sharp contrast to what Peter wanted to do. He strongly objected to our Lord’s work, because he thought he should do the work for the Lord. As we have seen, this is a common error in Christianity.

Oswald Chambers comments on this in relationship to Acts 26:15Paul’s defense witness to King Agrippa regarding his own ignorance at his conversion.  How Could Someone Be So Ignorant! “Who are You, Lord?” (Acts 26:15).

“The Lord spoke thus to me with a strong hand …” (Isaiah 8:11).

     There is no escape when our Lord speaks. He always comes using His authority and taking hold of our understanding. Has the voice of God come to you directly? If it has, you cannot mistake the intimate insistence with which it has spoken to you. God speaks in the language you know best—not through your ears, but through your circumstances.

     God has to destroy our determined confidence in our own convictions. We say, “I know that this is what I should do”—and suddenly the voice of God speaks in a way that overwhelms us by revealing the depths of our ignorance. We show our ignorance of Him in the very way we decide to serve Him. We serve Jesus in a spirit that is not His, and hurt Him by our defense of Him. We push His claims in the spirit of the devil; our words sound all right, but the spirit is that of an enemy. “He … rebuked them, and said, ‘You do not know what manner of spirit you are of’” (Luke 9:55). The spirit of our Lord in His followers is described in 1 Corinthians 13.

     Have I been persecuting Jesus by an eager determination to serve Him in my own way? If I feel I have done my duty, yet have hurt Him in the process, I can be sure that this was not my duty. MY WAY will not be to foster a meek and quiet spirit, only the spirit of self-satisfaction. We presume that whatever is unpleasant is our duty! Is that anything like the spirit of our Lord—“I delight to do Your will, O my God …” (Psalm 40:8).”

That is a great message from the late Chambers. To follow up on his word, this type of ignorance and rebuke is also seen in Mat 16:21-23 and Mark 8:26 where Jesus foretold His Death.

Mat 16:21-23, “From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day. 22Peter took Him aside and began to rebuke Him, saying, “God forbid it, Lord! This shall never happen to You.” 23But He turned and said to Peter, “Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s.””

So, in John 13:12, when our Lord asks, “Do you know what I have done for you”, He is saying, learn and keep on learning these principles of washing (NIPTO) and bathing (LOUO), confession of sin and salvation.

Now an interesting fact here is that this is our seventh grouping of three actions. As you may know, in Scripture, seven is the number of “spiritual perfection,” while three is the number for completeness, that which is solid, real, and substantial, and comes to mean “divine perfection.” Combined it means, “Divinely Completed for Spiritual Perfection.”

But that is not the only thing we take away from these groupings. We also see in analogy the complete picture of Christ’s Work for our Spiritual Perfection.

So, let’s take a closer look at these groupings to see what these actions are telling us.

In Verse 1, (Knew His hour had come. Depart out of this world to the Father. Loved His own.).

In Verse 3, (Father given Him all things, Come from God, Going back to God.).

In Verse 4, (Rose from table. Laid aside garments. Girded Himself with towel.).

In Verse 5, (Poured water, Washed feet, Dried feet.).

In Verse 6-10, Peter’s three objections: (Don’t wash. Never wash. Wash hands and head.).

In Verse 6-10, Christ’s three lessons: (Ignorance and understanding. Our portion with Him. Rebound not salvation.).

In Verse 12, (Completed washing. Took garment again. Sat down.), or (Took garment. Sat down. Command to learn.).

So, let’s see the significance of these events based on what we have noted about each, and as we do, view them also in the order of 1) Blessing(s), 2) Action, and 3) Result(s).

In other words, 1) What is the blessing that is in view?  2) What action is performed to acquire the blessing? and 3) What is the end result of the blessing and action?

In Verse 1, (The number in Scripture for Unity.), Jesus Christ (Knew His hour had come. Depart out of this world to the Father. Loved His own.).

Here we noted that Jesus had a Personal Sense of Destiny, in the fact that He “knew” the broad-brush strokes of the Plan of God for His life.

  • He came to go to the cross and pay the penalty for our sins.
  • He was going back to be with the Father, so His Resurrection, Ascension and Session (R.A.S.) are in view.
  • Finally, He knew of His love for the believer.

So, the three facts from verse 1 are: (Cross, R.A.S., and Love).

Then in Verse 3, (the number of Divine Perfection), we have more of Jesus’ Personal Sense of Destiny in knowing that the (Father had given all things into His hands. Come forth out from God. Going back to God.).

He recalls the three broad-brush strokes of knowledge as part of His Personal Sense of Destiny:

  • Glorification seated at the right hand of the Father; therefore, His eternal Session is in view.
  • Came out from God as the God / Man in hypostatic Union to go to the Cross, His Incarnation is in view.
  • Going back to God via His Resurrection and Ascension.

So, the three facts from verse 3 are: (Glorification, Incarnation, and Resurrection).

Then in Verse 4, (the number for Material Completeness), we see our Lord moving from thought to action by completing the following, (Rose from supper. Laid aside garments. Girded Himself with towel.). The number 4 is important, because it represents the material matter or our Lord, His humanity. In other word, He temporarily laid aside His Deity to perform the task solely in His humanity.

This grouping shows us,

  • The power of resurrection.
  • Temporarily putting aside His deity to operate in Hypostatic humanity as a Servant.
  • Assumed His Priestly position.

So, the three facts from verse 4 are: (Resurrection, Humanity, and High Priest).

Then in Verse 5, (the number of Grace), He (Poured water. Washed disciples’ feet. Dried feet.).

These three continue the action as He demonstrates the Grace provision for the believer post-salvation.

  • The washing water used by the Priest is the cross.
  • The Confession of our sins, Rebound because of the Cross.
  • Our ability to walk clean daily, as a result of His resurrection and our new life.

So, the three facts from verse 5 are: (Priest washing, Rebound, Walk in Christ).

Then in Verses 6-10, (6-Man, 7-Spiritual Perfection, 8-Super Abundant and New, 9-Conclusion of a Matter, 10-Perfect Divine Order), we have Peter’s three objections, (Don’t Wash, Never Wash, and Give Me a Bath).

Here we see man, specifically the believer, operating in the flesh objecting to the washing work of our Lord on the Cross. This shows us three errors man makes in regards to Christ’s washing work on the Cross. The three errors are:

  • Ignorance of Bible doctrine.
  • Over-zealous and misguided in application.
  • False sincerity, wanting to be saved over and over again.

So, we see the three facts of man’s error regarding our Lord’s NIPTO washing, the confession of our sins (ignorance, over zealousness, and false sincerity).

Also in Verses 6-10, we have Christ’s three lessons: (Ignorance turned understanding. Our portion with Him. Rebound not salvation.).

Here our Lord shows us what we gain by receiving His grace work on our behalf. We receive:

  • Wisdom and understanding, where once there was ignorance.
  • Daily fellowship with Him.
  • Daily washing, since we are already saved.

So, the three benefits for the believer post salvation, as a result of our Lord’s work on the Cross includes: (Wisdom, Fellowship, and Daily cleansing).

Now we turn to the final three in verse 12, (Governmental Perfection). Our groupings of three are finalized in this seventh depiction, which also tells us of “Divine Completeness for Spiritual Perfection.”

Being the twelfth verse, doubly puts a completed stamp on the overall picture as being part of God’s perfect government or administration for the believer. Therefore, we take away the significance and importance of the confession of our sins, in order to walk daily in fellowship with Him.

Without confession, we cannot operate inside the Plan of God or inside God’s Power System. Therefore, this message shows us God’s perfect administration for the believer in time. We must confess our sins, in order to walk with God on a daily basis.

There are two potential groupings for the final three, which I will show you.

  • In the first potential grouping, we see (Completed washing. Put garment back on. Reclined again at the table.).

As we have noted, putting His garment back on represents putting on His deified nature once again. Remember that He never lost it, nor was it removed. He just did not use it to solve His problems including enduring the Cross. That is what “laying aside” means. He did not use His deity. Likewise, “putting on” means He is operating in Deity and humanity once again.

Now reclining at the table represents His Session in heaven, seated at the right hand of the Father in Hypostatic Union.

Therefore, this grouping shows the completed work of our Lord’s humanity on the Cross, and His current work being performed from heaven as the God / Man. Therefore:

  • The work for daily washing, the Cross is completed.
  • He resumes His position of Deity as the God / Man, the results of His R.A.S.
  • He is once again seated at the right of God, this time in Hypostatic Union as our High Priest Advocate, 1 John 2:1.

So, this grouping tells us: (Work completed. Raised as the God / Man. Seated at the right hand of God as our High Priest Advocate.).

  • Another way to look at the last grouping is to say that the narrative of “and so when he had washed their feet”is setting the stage, and the three acts are, (Took garments. Reclined and said, “Do you know what I have done for you,” where the word “done” is in the perfect tense.).

This would mean:

  • He resumes His position of Deity as the God / Man, the results of His R.A.S.
  • He is once again seated at the right of God, this time in Hypostatic Union as our High Priest Advocate, 1 John 2:1.
  • God is now able to pour out His Doctrine to us, and we are to keep learning about the perfectly completed work of our Lord.

So, the message would be, (Raised as the God / Man, Seated at the right hand of God as our Advocate, and Keep learning the doctrine poured out to us about His completed work.).

Interestingly, verses 2 & 11 are not included in our groupings of 3, why?

In verse 2, we have two characters mentioned, the Devil and Judas. In the Bible, two is the number of division. So, we see the intention of Satan and Judas in their betrayal, to separate out Jesus from mankind to stop His gracious priestly work upon the Cross.

Secondly, in verse 11, we have the number of: Disorder, Disorganization, Imperfection and Disintegration. By no coincidence is verse 11 the second mention of Judas’ betrayal and fact that “not all of you are clean.”

Our Lord recognizes that not all members of the human race will accept His saving work for salvation. As a result, they will not be able to utilize that same work for the daily cleansing through the confession of their sins post-salvation that is necessary to “walk in the Light as He Himself is in the Light.” Not everyone will be able to live in the daily portion that God has for them.

Seven Groups of Three – John 13:1-12

Verse 1, (Unity), (Cross, R.A.S., Love).

  • He came to go to the cross and pay the penalty for our sins.
  • He also knew that He was going back to be with the Father, so His Resurrection, Ascension, and Session (R.A.S.) are in view.
  • He had love for the believer.

Verse 3, (Divine Perfection), (Glorification, Incarnation, Resurrection).

  • Glorification seated at the right hand of the Father; therefore, His Session is in view.
  • Came out from God as the God / Man in hypostatic Union to go to the Cross, Incarnation is in view.
  • His Resurrection and Ascension.

Verse 4, (Material Completeness), (Resurrection, Human, Priest).

  • The power of resurrection.
  • Putting aside His Deity to operate in Hypostatic humanity as a servant.
  • Assumed His priestly position.

Verse 5, (Grace), (Priest Washing, Rebound, Walk in Christ).

  • The washing water used by the Priest is the cross.
  • The Confession of our sins, Rebound because of the Cross.
  • Our ability to walk clean daily, as a result of His resurrection and our new life.

Verses 6-10, (6-Man, 7-Spiritual Perfection, 8-Super Abundant and New, 9-Conclusion of a Matter, 10-Perfect Divine Order).

Verse 6-10, Peter, (Ignorance, Over Zealousness, and False Sincerity).

  • Ignorant of Bible doctrine.
  • Over-zealous and misguided in application.
  • False sincerity: wanting to be saved again.

Verse 6-10, Jesus, (Wisdom, Fellowship, Daily Cleansing).

  • Wisdom and understanding where once there was ignorance.
  • Daily Fellowship with Him.
  • The Grace provision of daily washing, since we are already saved.

Verse 12, (Governmental Perfection),

(Work completed. Raised as the God / Man. Seated at the right hand of God as our High Priest Advocate.).

  • The work for daily washing, the Cross is completed.
  • He resumes His position of Deity as the God / Man.
  • He is once again seated at the right of God, this time in Hypostatic Union as our High Priest Advocate, 1 John 2:1.


(Raised as the God / Man. Seated at the right hand of God as our High Priest Advocate. Keep learning about His completed work.).

  • He resumes His position of Deity as the God / Man.
  • He is once again seated at the right of God, this time in Hypostatic Union as our High Priest Advocate, 1 John 2:1.
  • God is now able to pour out His Doctrine to us, and we are to keep learning about the perfectly completed work of our Lord.

In conclusion, the message is:

John 13:1, “He came to go to the cross and pay the penalty for our sins, knowing that He was going back to be with the Father by means of His Resurrection, Ascension, and Session (R.A.S.), because He loved us, (only believers are in view here)3He is glorified from eternity past, seated at the right hand of the Father in session, as a result of His incarnation as the God / Man in Hypostatic Union who would go to the Cross, be raised, (on the third day), and ascend to heaven to be with God forever. 4The power that raised Him will also raise mankind, because He put aside His deity and operated humbly in His humanity, the servant High Priest. 5The washing water used by the Priest is the Cross which provides for the confession of our sins, (rebound), giving us the ability to daily walk clean in Him because of His resurrection, and our new life. 6-10In wrong application, man shows his ignorance of Bible doctrine, over zealousness leading to misguided application, and displays a false sincerity desiring to be saved repeatedly. 6-10In Jesus, there is wisdom and understanding where once there was ignorance; daily fellowship with Him, because of the grace provision of daily washing post-salvation. 12The work for daily washing (the Cross), is completed once and for all. Therefore, Christ resumed His position (emphasizing His Deity) as the God / Man and is seated at the right of God in Hypostatic Union as our High Priest Advocate.

Alternate ending:

12Christ resumed His position (emphasizing His deity) as the God / Man and is seated at the right of God in Hypostatic Union as our High Priest Advocate. Now God is able to pour out His doctrine on us, and we are commanded to keep learning about and applying the completed work of our Lord and Savior Jesus Christ.

All of this speaks to God’s perfect Plan for the administration of the believer’s life during the Church Age, so that we can achieve daily Spiritual Perfection to the glory of God.

 john 13 vs 15John 13 – The Upper Room Discourse, Pt 8

Vs. 13-15, Jesus is Our Teacher and Lord, Our Role Model.

Chapter 13 Outline Thus Far:

Vs 1, The Love of Jesus Christ.

Vs 2, 18, 21-30, Demon Influence and Possession.

Vs 3, Personal Sense of Destiny – Plan of God – Dominion, Advent, Seated at the Right Hand of the Father.

Vs. 4, Priestly, Humble Servanthood of Jesus Christ – Preparation for Service.

Vs. 5, Humility for Service.

Vs. 6-7, Peter’s Objection Due to Ignorance. The Doctrine of the Grace Apparatus for Perception (GAP).

Vs. 8-11, Peter’s Misguided Zeal and Our Lord’s Response. Washing of the Feet, not Salvation Cleansing but Experiential Sanctification. He Shows Them the Rebound Technique. 1 John 1:9

Vs. 12, Learn from this Picture, Christ’s Completed Work for Our Spiritual Perfection.

Vs. 13-15, Jesus is Our Teacher and Lord; Our Role Model.

John 13:13-15, “You call Me Teacher and Lord; and you are right, for so I am. 14If I then, the Lord and the Teacher, washed your feet, you also ought to wash one another’s feet. 15For I gave you an example that you also should do as I did to you.”

We continue our study in verse 13. Jesus had just commanded them in verse 12 to, “keep learning what I have done to you.”  So now, He continues the lesson in regards to the forgiveness of sins.

John 13:13, “You call Me Teacher and Lord; and you are right, for so I am.”

“You call me” is the Nominative case (subject), Pronoun of SU – σύ (soo) in the 2nd Person meaning, “you,” that being (the eleven believing disciples).

This is followed by the Present, Active, Indicative of PHONEOφωνέω (fo-neh’-o) which means, “call, call to; call out,” etc.

This is followed by the Accusative (direct object), Pronoun of EGO – ἐγώ (eg-o’) in the First Person meaning, “I or me.”

Then we have the title, “Teacher” in the Nominative, Masculine, Singular of HO –   (ho) DIDASKALOS – διδάσκαλος (did-as’-kal-os). This tells us that Jesus Christ is the right Pastor while He is on earth to these eleven apostles.  So, the disciples are referring to Jesus Christ as their right Pastor-Teacher during His incarnation.


  • Jesus Christ was the Pastor-Teacher to His disciples during His incarnation, Mat 22:36; John 3:1-2.

Mat 22:36, “Teacher, which is the great commandment in the Law?”

John 3:1, “Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews; 2this man came to Jesus by night and said to Him, “Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him.””

  • He continues to be our teacher today, because all Bible Doctrine emanates from our Lord Jesus Christ.

John 1:1, “In the beginning, [which was not a beginning – speaking of the restoration of planet earth], was the Word, and the Word was with God, and the Word was God.”

  • All Doctrine is the mind of Jesus Christ, 1 Cor 2:16.

Eph 4:16, “Because of whom [Jesus Christ], the entire body, being joined together [Baptism of the Spirit], and being inculcated [repetitious teaching of the mystery doctrine] by every joint of supply [Pastor-Teacher] on the basis of the operational power [omnipotence of Trinity], in measure, one [Pastor-Teacher] for each part [segment of believers].”

  • The emphasis of teaching is related to the grace of God that gave us the mind of Christ for the Church Age called Mystery Doctrine.

Eph 3:8-9, “To me [Paul], the very least of all saints, this grace has been given to preach to the Gentiles the unsearchable riches of Christ, and to make known to all what is the dispensation of the mystery which has been concealed from ages [Theocentric dispensations] in the God [Jesus Christ] who created all things.”

  • Jesus Christ is the Creator. The pre-incarnate work of Jesus Christ indicates He is God. He is the Creator of the universe, John 1:3; Col 1:16; Heb 1:10. He had to be God to pre-exist all other creatures.

His creation includes the Mystery Doctrine for the Church Age, which was concealed in Him until His First Advent.

  • The concealed Mystery Doctrine relates to the Royal Family of God in the Church Age only.
  • This doctrine was not revealed until Christ received His third royal patent at the right hand of the Father.

Next, we have “and,” which is KAI – καί (kahee) meaning, “and, even, or also.”

Then we have “Lord,” which is HO KURIOSκύριος (koo’-ree-os) in the Nominative, Masculine, Singular.

This is followed by KAI meaning, “and.

Then we have “you are right” which is the adverb KALOSκαλῶς (kal-oce’) which means, “right, correct, or accurately,” with the Present, Active, Indicative, 2nd Person, Plural of LEGO – (leg’-o) which means, “to say or to answer,” that isn’t translated in the NASB. So, we could translate this, “you accurately say” or “you say correctly.”

Then we conclude with “for so I am” which is the verb “to be” of EIMIεἰμί (i-mee’) in the Present, Active, Indicative, First Person Singular, meaning, “I am” or “I keep on being.”

This is followed by subordinating conjunction GARγάρ (gar) meaning, “for.

So literally, it is, “to be for,” but the meaning is, “I am your teacher; I am your Lord.


  • In the title of the second person of the Trinity, there are three words:

KURIOS – κύριος (koo’-ree-os), translated, “Lord,” which means, “Deity” in both Greek and Latin, for Jesus Christ is God.

IESOUS – Ἰησοῦς (ee-ay-sooce’) is translated, “Jesus,” the title for His humanity meaning, “Savior.”

CHRISTOS –  Χριστός (khris-tos’) is translated, “Christ,” meaning, “anointed one,” which is His Second Royal Titling as the Son of David being the Messiah.

  • The Lord Jesus Christ was referred to by Israel in the words of Deut 6:4: SHAMA ISRAEL, ADONAI ELOHENU, ADONAI ECHAD:

“Hear” –  SHAMA –  שָׁמַע (shaw-mah’)

“O Israel” – ISRAEL – יִשְׂרָאֵל (yis-raw-ale’)

“The Lord” – ADONAI – ְהוָה (ad-o-noy’)

“Is our God” – ELOHENUאֱלֹהֵינוּ (el-o-heem’) 

“The Lord” – ADONAI – הוָה (ad-o-noy’) ְ

“Is One” – ECHAD אֶחָד (ekh-awd’)

Translated, “Hear O Israel, the Lord [Jesus Christ] is our God, the Lord [Jesus Christ] is One or Unique.”

  • Jesus Christ is true humanity and undiminished deity in one person forever. He had to be true humanity in order to be judged for our sins and take our place.
  • In Rev 1-2, Jesus Christ is called the Alpha and the Omega, the first and last letters of the Greek alphabet. Alpha refers to His Deity; Omega refers to His hypostatic union with emphasis on His humanity.
  • So, in the title of the second person of the Trinity:

“Lord” refers to the Deity of Christ with emphasis on His authority as the “Lord of lords and King of kings,” Deut 10:17; Psa 136:1-26; 1 Tim 6:15; Rev 17:14; 19:16.

“Jesus” refers to the humanity of Christ.

“Christ” also refers to His Deity with His Messiahship in view as the legitimate and eternal King of Israel, King of kings.

  • The use of the term “hypostatic union” refers to the Unique Person of Jesus Christ as the God / Man, beginning with the virgin birth and continuing throughout the incarnation.
  • The First Advent of the Jesus Christ in hypostatic union began with the virgin birth and terminated with our Lord’s death, burial, resurrection, ascension, and session. But our Lord always existed as God. John 8:58, “Before Abraham was born, I am (had always existed).”
  • Jesus Christ is Lord because He is the only Savior. Because Jesus Christ was judged for our sins on the Cross, becoming our substitute and taking our place, we who have believed in Him for eternal salvation have Him as our one and only Lord.

Eph 4:5, “one Lord, one faith, one baptism,” refers to the unique person of Jesus Christ as the God / Man.  His uniqueness began with His First Advent.

“One Lord” means Jesus Christ is the basis for our unity because of His substitutionary spiritual death.

“One faith” means we are all saved in exactly the same way, by faith in Jesus Christ.

“One baptism” refers to God the Holy Spirit entering us into union with Christ forever at the point of salvation. We will always be in union with Christ, documented throughout the New Testament by the prepositional phrase “in Christ,” (EN CHRISTOS – ἐν Χριστός).

  • Jesus Christ is the “Lamb of God who takes away the sins of the world,” John 1:29. No one else could do this; only the perfect Jesus Christ as the Son of God could provide salvation.
  • Since the First Advent, Jesus Christ is the God / Man as undiminished Deity and true humanity in one person forever. Now He is resurrected. Once resurrected, He spent forty days on the earth, after which He ascended into the presence of the Father to be our High Priest, Mediator, and Advocate.
  • The pre-incarnate person of Jesus Christ was and is infinite and eternal God, co-equal and co-eternal with God the Father and God the Holy Spirit. The post-incarnate person of Christ includes undiminished Deity and true humanity in one person forever.
  • As the God / Man, Jesus Christ is:

1) Different from all members of the human race, because He is eternal God.

2) Different from the other two members of the Trinity, because He is true humanity.

3) As infinite and eternal God, Jesus Christ is superior to all creatures, both angelic and human.

4) In hypostatic union, Jesus Christ continues to be superior to all creatures, both angelic and human, Heb 1-2; Phil 2.

  • As Lord, Jesus Christ creates and controls the universe. Prior to the incarnation, Jesus Christ created the universe, John 1:3; Col 1:16; Heb 1:10. As God, and now as the God / Man, our Lord Jesus Christ holds the universe together, Col 1:17; Heb 1:3.

Col 1:16-17, “For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him. 17He is before all things, and in Him all things hold together.”

Deut 33:26, “There is no one like the God of Jeshurun, who rides the heavens to help you, and in His majesty He rides through the skies.”

Heb 1:3, “And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power.”

  • A false doctrine prevalent today is called “Lordship Salvation,” which says that, “if Jesus Christ is not Lord of all, He is not Lord at all.” The old Wesleyan adage is “Christ saves us from sin, not in sin.”  This belief is a mixture of justification and experiential sanctification from the Arminian viewpoint held by many Reformers and Covenant Theologians today who are anti-Dispensationalist.  This false doctrine claims that if you do not keep Jesus Christ as number one priority in your life, as demonstrated through good works, you are not saved and, or will lose the salvation you once had.

Scripture wrongly used to make these claims include: John 14:15; Heb 12:14b; Eph 5:5; 1 Cor 6:9-10; James 2:14, 17.

We understand these Scriptures as having a context that admonishes the unfaithful, but truly saved people, to live their lives as an example to others faithfully in obedience to God’s commands.  Lordship salvation is contrary to the grace plan of God for salvation, and a heresy that says Christ’s work on the Cross is not all sufficient for your salvation. You must demonstrate works in order to be saved.

In fact, Scripture teaches that God saves the ungodly in their sins, Rom 5:6, “For while we were still helpless, at the right time Christ died for the ungodly.”

Scripture also teaches that God saves the believer from their sins, Gal 5:16, “But I say, walk by the Spirit, and you will not carry out the desire of the flesh.” Cf. Eph 5:18

The first known use of the term “Lordship Salvation” occurred in a 1959 debate in Eternity magazine between Presbyterian Everett F. Harrison, a professor at Dallas Theological Seminary, and John Stott, an Anglican theologian.

The fact is we should keep Christ as our number one priority in life, Heb 12:2. But whether we do or not, does not determine our salvation or the Lordship of Christ.

Miles Stanford suggests that “Lordship salvation … rightly insists upon repentance, but wrongly includes a change of behavior … in order to be saved. No one questions that there must be a sincere change of mind, a turning from oneself to the Savior; but Lordship advocates attempt to make behavior and fruit [that is, good works] essential ingredients of, rather than evidence of, saving faith.” (Miles J. Stanford, The Gospel According to Jesus – John F. MacArthur Jr., pg. 1. 1988)

  • Jesus Christ is Lord regardless of our thoughts and actions.  In fact, He is Lord of all members of the human race, believers and unbelievers, and is Lord of all angelic creatures as well.

That is why scripture tells us, “At the name of Jesus Christ every knee shall bow,” (Isa 45:23; Rom 11:36; 14:11; Phil 2:10-11; Rev 5:11-13), and that He is the “King of kings and Lord of lords,” (1 Tim 6:5; Rev 17:14; 19:16).

The reality is that Jesus Christ is Lord, whether you keep Him in that position or not.

 The Lordship of Jesus Christ is the fact that He is God, now in hypostatic union. As our Lord, we should be obedient to His Word as depicted in the New Testament Mystery Doctrine for the Church Age. That is the reason why He reminds His disciples in John 13:13-14 that He is their Teacher and their Lord. In other words, they, as we too should obey His commands, because He is our God who departs His wisdom onto us. Therefore, the phrase Teacher and Lord means learning and obeying.

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As God our Teacher, He continues in verse 14“If I then, the Lord and the Teacher, washed your feet, you also ought to wash one another’s feet.”

We begin with a first-class conditional if [EI – εἰ (i)], which means, “if and it is true,” followed by the conjunction OUNοὖν (oon) meaning, “then,” plus the Nominative, First Person, Singular, Pronoun of EGOἐγώ (eg-o’) meaning, “I.”  “If then I.”

This is the protasis, which sets up the apodosis.  Meaning if I have done something to you, then something else should follow. The pragmatic approach here is a command or request by our Lord for the Disciples to do something in return.

Then in the Greek we have the phrase “washed your feet,” which is the Constative Aorist, Active, Indicative of NIPTO –  νίπτω (nip’-to) for “washed.”

The Constative views the action in its entirety, with stress on the fact of occurrence, not its nature.

Then we have the Genitive, Second Person, Plural of SU – σύ (soo) meaning, “your,” plus the Direct Object Accusative, Plural of HO PODAS –  ὁ ποδός (ho poo-das) meaning, “the feet.”

So far, we have, “if then I washed your feet (and I have),”

Next, we have Jesus reminding them of what He just stated in verse 13 using the subject Nominative, Singular with the conjunction for HO KURIOS KAI HO DIDASKALOS – διδάσκαλος (did-as’-kal-os), “Lord and Teacher.” He is their God and instructor. Since He established their personal belief in verse 13, He calls upon their faith to heed the coming command.  In essence, He is saying, “Since you have believed in me, then believe in and do what I say.”

Then, we have the apodosis phrase (then), which in the Greek is “and you ought to” made up of the Adverb KAI plus the Nominative, Second Person, Plural, Pronoun of SU meaning “you” with the Present, Active, Indicative of OPHEILOὀφείλω (of-i’-lo), which means, “to owe, be under obligation, ought to, must. or should.” This is a verb of obligation. It means, “to discharge an obligation, to have a total responsibility.”

In other words, our Lord is giving a command or order for the disciples to take on and carry out during the Church Age. “You are also under obligation to” is a way we could translate this phrase.

Then our last phrase “to wash one another’s feet”.

“To wash” is our word NIPTO.

“One another’s feet” is the Genitive, Second Person, Plural, Pronoun of ALLELONἀλλήλων (Al-lay-lone) meaning, “one another, each other, or others (of like kind),” plus the direct object Accusative, Plural of HO PODAS“feet.”

One another of the same kind refers to the believers of the first generation of the Church Age.

How will they wash their feet? By studying and teaching the mind of Jesus Christ.

As you know, you have to have a bucket full of water before you can wash feet. The water of the Word is the cleansing agent. No pastor can wash his disciples (communicate the Word of God) having an empty bucket. Therefore, the disciple must study the Word in order to teach.

So, He says, you have the responsibility to wash one another’s feet, see verse 15. This is not literally their feet, but it is the communication of Bible doctrine that cleanses the soul, starting with the communication of 1 John 1:9. See also: Eph 5:1-21; 1 Tim 4:6-7; 2 Tim 2:14-19.

Our Lord was their Teacher (DIDASKALOS) and Lord (KURIOS), which shows that Jesus is on a higher level than they, yet He had done a humble service for them as a teaching aid. Therefore, meeting or satisfying others’ need for learning Bible Doctrine by self-sacrificially studying His Word is one of the lessons from this example. 2 Tim 2:15.

2 Tim 2:15, “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”

In this passage, our Lord is stating that “My life isn’t the issue, but My message is the issue; My authority is the issue. Now listen to what I say and emulate me,” as you study and teach My Word to clean others.

Gal 6:1-3, “Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted. 2Bear one another’s burdens, and thereby fulfill the law of Christ. 3For if anyone thinks he is something when he is nothing, he deceives himself.”

Eph 5:25-27, “Husbands, love your wives, just as Christ also loved the church and gave Himself up for her, 26so that He might sanctify her, having cleansed (KATHARIZO) her by the washing (LOUTRON) of water with the word, 27that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless.”

1 Tim 5:9-10, “A widow is to be put on the list only if she is not less than sixty years old, having been the wife of one man, 10having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saints’ feet, if she has assisted those in distress, and if she has devoted herself to every good work.”

John 15:3, “You are already clean (KATHAROS) because of the word which I have spoken to you.”

See John 9:1-12 for an analogy of the washing of the blind in order to see. In other words, the Word washes us so that we have the wisdom of God. Cf. 2 Kings 5:14

Verse 15, “For I gave you an example that you also should do as I did to you.”

For I gave you” is the conjunction GAR meaning for, since, then, indeed or certainly, plus the Constative Aorist, Active, Indicative, of DIDOMIδίδωμι (did’-o-mee) meaning, “gave, granted, allowed,” etc., plus the Pronoun in the Dative of Indirect Object, Second Person, Plural of SUσύ (soo)meaning, “to you,” speaking of the disciples in the Upper Room.

For I gave to you” is ultimately understood as a grace provision by God, in giving Jesus Christ as an example for all teachers and ambassadors.

An example” is the direct object Accusative of HUPODEIGMA – ὑπόδειγμα, (hoop-od’-igue-mah), which means, “example, pattern, copy, imitation, or model.” This word is also used in Heb 8:5 and 9:23, as the earthly Tabernacle was a copy of the true heavenly Tabernacle in God’s Throne Room.

Next, we have the conjunction HINA –  ἵνα (hin’-ah) meaning, “that, in order that, so that,” etc. “For I gave to you an example so that.HINA introduces the purpose clause that follows, “you also should do as I did to you.

The Greek starts with the second half of this phrase “as I did to you” with the conjunction KATHOSκαθώς (kath-oce’) meaning, “as, just as, inasmuch as, because, in so far as, or to the degree that.”

This is followed by the Pronoun, Nominative, First Person, Singular of EGO meaning, “I” or “Me.”

Then, we have “did” in the Aorist, Active, Indicative of POIEO –   ποιέω (poy-eh’-o) meaning, “make, do, cause, effect, bring about, accomplish, perform, provide,” etc.

This is a Culminative Aorist meaning, I did it once, that is all.

The Active Voice: Jesus did it once; that is His teaching during the First Advent, including this Upper Room Discourse washing of the feet.

The Indicative Mood is the reality of the fact that He did wash their feet as a training aid to command them to communicate Bible doctrine to others.

We will translate this, “did it once.”

Jesus taught doctrine to the disciples; the disciples, in turn, who have the gift of communication, will communicate to the first generation of the Church Age. After that, it will be Pastor-Teachers appointed by God and every believer through their Royal Ambassadorship.

Then, we have the Pronoun in the Dative of Indirect Discourse, Second Person, Plural of SU meaning, “you,” speaking of the disciples once again.

So far, we have our Lord as the example, “For I gave to you an example so that just as I did it once to you…

Then, we have the final phrase in the Greek, “you also should do,” which is KAI SU POIEO.

Also” is the conjunction KAI meaning, “and, even, or also.”

You” is the subject Nominative SU in the Second Person, Plural, in regards to the disciples in the Upper Room.  The first generation of communicators were the Apostles who were seated there, minus Judas and the apostle Paul who will fill in later.

Should do” is the Present, Active, and Subjunctive of POIEO, which is addressed to the communicators.

This is the Iterative Present of linear aktionsart meaning, “you disciples do it and (keep on doing it).”

The Active Voice, “you disciples communicate.”

The Subjunctive Mood is the mood of purpose. It goes with HINA above.

So, we have, “you also should communicate and keep on communicating,” Bible Doctrine.

All together it reads, “For I gave to you (in grace) an example so that just as I did it once to you, you also should do (communicate) and keep on doing (communicating Bible Doctrine).

Here we see the grace plan of God in that He has given us Jesus Christ as the precedence, pattern, and example for Pastor-Teachers to study and teach, study and teach as a DIDASKALOS. We also see Jesus as the prototype spiritual life for all Church Age believers.

The word example (HUPODEIGMA), precludes the idea of a ritualistic pattern. We aren’t to ritualistically wash feet, or worse literally crucify ourselves as some fanatics do thinking they are glorifying God.  No! More importantly this is speaking of the heritage of GRACE which is perpetuated through the communication of accurate teaching of Bible Doctrine.

This GRACE is passed from one generation to another, because in God’s grace plan, He raises up Pastor-Teachers to accurately communicate Bible doctrine. In addition, He always maintains a remnant, forming a pivot of positive believers for the advancement of His Word, Rom 11:4-5.

All precedence for the Church Age is derived from the Incarnation of the Hypostatic Union of our Lord Jesus Christ. This precedence emphasizes His humanity residing in the prototype of God’s Power System (GPS), i.e., the filling of the Holy Spirit plus the Word resident in His soul, Heb 9:14.

Heb 9:14, “How much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?”

The Church Age has the thinking of Christ, (1 Cor 2:16 – the New Testament Canon), which emphasizes a body of doctrine that pertains to us today.  It is sometimes called the Mystery Doctrine, because it was not known to the Old Testament prophets. Rom 16:25; 1 Cor 2:7; Eph 3:2-11; Col 1:20, 27; 1 Tim 3:9, 16.

Under the doctrine of Verbal Plenary Inspiration, 2 Tim 3:16-17, the New Testament Canon had to be written to explain the relationship between the great power experiment of the Hypostatic Union and the great power experiment of the Church Age.

This explains why the New Testament is divided into parts.

  • The Gospels present the great power experiment of the Hypostatic Union.
  • The Book of Acts is the history of the transition between the great power experiment of the Hypostatic Union and the great power experiment of the Church Age.
  • The Epistles delineate the great power experiment of the Church Age; i.e., what is expected of you after your salvation through faith in Christ.
  • The Book of Revelation presents the transition between the Church and the Kingdom of Christ, the Tribulation.

1 Cor 10:11‑13 tells us that the Old Testament has benefit for us, but it does not tell us how to live the Christian life. Only the Mystery Doctrine for the Church gives us this information, as well as our current study of the Upper Room Discourse, which was the introduction to the Mystery Doctrine.

So, we see that the great power experiment of the Hypostatic Union and the great power experiment of the Church Age go together. The first is designed for the strategic victory of One Person, Jesus Christ; the second for the tactical victory of many believers, i.e., Church Age believers who advance to spiritual maturity.

By living in the prototype Power System, our Lord was qualified by impeccability to go to the cross and be judged for our sins. That judgment is the beginning of the strategic victory of our Lord, followed by His Resurrection, Ascension, and Session at the right hand of the Father.

Our Lord used the Mystery Doctrine including the Problem-Solving Devices during the Hypostatic Union and established a precedent for the use of our Problem-Solving Devices in the Church Age.

There is no greater illustration in history for the resisting of the outside pressures of adversity from being converted into the inside pressure of stress in the soul than the final three hours on the Cross, when salvation was provided.  Therefore, as the One who set the precedence, Jesus Christ is the role model (HUPODEIGMA), for the Church Age believer.  Making a role model out of Christ means understanding His incarnation and the doctrines of the Hypostatic Union and Impeccability (POSSE NON PECCARE = able not to sin).

We have the same Problem-Solving Devices (PSD’s) available to us as our Lord had available to Him. In fact, we have two additional PSD’s: Rebound (1 John 1:9) and Occupation with Christ.  The humanity of Christ, during the incarnation, utilized the prototype Power System to execute the Incarnation Plan of God.  The Royal Family of God during the dispensation of the Church utilizes the operational-type Power System to execute the Royal Family Plan of God.  So, we understand that all precedence for the Plan of God for our lives during the Church Age is taken from the great power experiment of the Hypostatic Union. He is our example for executing the spiritual way of life.

Mat 5:16, “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.”

1 Peter 5:2-3, “Shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; 3nor yet as lording it over those allotted to your charge, but proving to be examples [TUPOS – τύπος (too’-pos) someone to emulate] to the flock.”

Ministering in Everyday Opportunities.
(By Oswald Chambers).

“If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I gave you an example that you also should do as I did to you.” (John 13:14-15).

     “Ministering in everyday opportunities that surround us does not mean that we select our own surroundings—it means being God’s very special choice to be available for use in any of the seemingly random surroundings which He has engineered for us. The very character we exhibit in our present surroundings is an indication of what we will be like in other surroundings.

     The things Jesus did were the most menial of everyday tasks, and this is an indication that it takes all of God’s power in me to accomplish even the most common tasks in His way. Can I use a towel as He did? Towels, dishes, sandals, and all the other ordinary things in our lives reveal what we are made of more quickly than anything else. It takes God Almighty Incarnate (Lord) in us to do the most menial duty as it ought to be done.

     Jesus said, “I have given you an example, that you should do as I have done to you.” (13:15). Notice the kind of people that God brings around you, and you will be humiliated once you realize that this is actually His way of revealing to you the kind of person you have been to Him. Now He says we should exhibit to those around us exactly what He has exhibited to us.

     Do you find yourself responding by saying, “Oh, I will do all that once I’m out on the mission field?” Talking in this way is like trying to produce the weapons of war while in the trenches of the battlefield – you will be killed while trying to do it.

     We have to go the “second mile” with God (see Matthew 5:41). Yet some of us become worn out in the first ten steps. Then we say, “Well, I’ll just wait until I get closer to the next big crisis in my life.” But if we do not steadily minister in everyday opportunities, we will do nothing when the crisis comes.”

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