Foot-Washing: The Practice and Its Relevance Today

Introduction

In John 13:1-20, Jesus washed the disciples’ feet during the Last Supper for several deeply interconnected reasons, both practical/symbolic in the moment and profoundly theological. This act took place on the night before His crucifixion, in the upper room where they shared the Passover meal.

This article seeks to explore whether the practice of foot-washing remains relevant for believers today. By examining the meaning and implications of Jesus’ actions in this passage, we aim to better understand if and how this humble act should be observed in the modern Christian community.

Background

In first-century Jewish culture, people wore sandals and walked dusty roads, so feet got dirty. Therefore, washing the feet was a common, necessary, and culturally significant daily practice rather than solely a religious ritual.

Key Aspects of Ancient Jewish Foot Washing

• Hospitality & Social Duty: It was the host's duty to provide water for guests to wash their own feet, or have a servant do it. Though the act seemed trivial, good hospitality was predicated on it in the Jewish cultural and religious setting and its breach was a serious affront.

  
  

• Daily Hygiene: People frequently washed their own feet upon returning home, before meals, or before bed.

  
  

• Ritual Purity: Priests were specifically commanded to wash their hands and feet before entering the Tabernacle or approaching the altar (Exodus 30:17-21; 40:30-32). The commandment was to be observed throughout all generations of the priesthood.

  
  

• Symbolism: While often a practical act, it also symbolized humility, renewal, and preparation.

  
  

• Not Specifically Passover: Foot washing was not restricted to Passover but was a general custom for any banquet or visit.

It was important for one’s feet to be washed before sitting at the table to dine. Since people did not sit on separate chairs at the table, but reclined side by side by leaning back close to one another (John 13:23), it was important that the feet of the guests be clean.

Washing guests’ feet was never performed by the host or someone of higher status. In the case of the Last Supper, no one in the room (including the disciples) had volunteered for the task, and the disciples had been arguing about who among them was the greatest (Luke 22:24). Into this pride-filled atmosphere, Jesus — their Lord and Teacher — stood up, removed His outer garment, wrapped a towel around His waist (like a servant), poured water into a basin, and washed their feet one by one, drying them with the towel.

Key Reasons and Meanings

In short, Jesus washed their feet to show who He was, what He came to do, and how His followers should live.

1. To Demonstrate Ultimate Humility and Servanthood

Jesus, knowing He had come from God and was returning to God and that all authority had been given to Him (John 13:3), chose the lowest possible task. This flipped every expectation of power and greatness. He explicitly said:

The act was shocking and intentional. The eternal Son of God stooped to the lowest task to show the depth of his love and to teach his followers to love one another in the same sacrificial way (John 13:34–35). True leadership and love in God's kingdom mean humble, sacrificial service to others — not domineering over people, but stooping to meet their needs.

2. To Foreshadow His Death on the Cross

Washing dirty feet pointed forward to the greater cleansing Jesus would accomplish through His crucifixion. The dirt on the disciples’ feet represented the contamination of sin from walking in a fallen world. Jesus’ humble act of washing them anticipated how He would “wash” humanity clean through His blood — serving as the Suffering Servant (Isaiah 53) who gives His life as a ransom for many (Mark 10:45). His self-lowering (laying aside his garments, just as he would lay down His life) mirrored the cross.

3. To Teach About Spiritual Cleansing and Ongoing Forgiveness

When Peter protested (“You shall never wash my feet!”), Jesus replied, “If I do not wash you, you have no share with me” (John 13:8). Peter then asked for a full washing. Jesus explained:

The “bath” symbolized the initial cleansing of salvation and forgiveness through faith in Him. Washing the feet represented ongoing cleansing from daily sins and defilement as believers walk through life. (Note: Judas was present and had his feet washed too, but Jesus noted not all were spiritually clean — highlighting Judas’ impending betrayal.)

Should Christians Practice Foot Washing Today?

Jesus explicitly gave this as an example to follow (“you should do as I have done to you”), but Christians interpret and apply it differently. There is no universal command like “do this in remembrance of me” for the Lord’s Supper (1 Corinthians 11:24–25) or the Great Commission for baptism (Matthew 28:19).

Today, views fall into a spectrum:

• Not as a literal ritual, but the principle applies.

• Symbolic or occasional observance.

• Literal practice as an ordinance/rite.

Not As a Literal Ritual, But the Principle Applies

The majority of Protestant churches (including most evangelicals, Reformed, many Baptists, and some Pentecostals) do not practice literal foot washing as a regular church ordinance. They view Jesus' words as teaching the attitude of humble, selfless service rather than mandating the specific act.

Proponents of this view point out that the early church did not treat it as a regular ordinance or sacrament in the same way as baptism and communion. They claim that historical evidence shows limited or occasional practice, often tied to hospitality or humility rather than ritual.

In modern contexts (no dusty roads, closed shoes), equivalent acts might include helping the needy, forgiving offenses, serving in menial ways, or practicing hospitality. Foot washing could still happen occasionally for teaching or special services, but it's not required. Biblical scholars often note that the focus is on emulating Christ's humility (Philippians 2:5–8), not repeating the cultural form.

Symbolic or Occasional Observance

Many liturgical traditions (Roman Catholic, Anglican/Episcopal, Lutheran, some Methodist) perform it ceremonially on Maundy Thursday during Holy Week, often with the priest/pastor washing selected people's feet (or, as Pope Francis has done, including refugees and non-Christians) to commemorate the event and emphasize servant leadership.

This occasional observance is also performed by some Protestant churches.

Literal Practice as an Ordinance/Rite

Some denominations (e.g., Seventh-day Adventists, certain Baptists like Free Will or Primitive Baptists, Anabaptists like Mennonites, and some Pentecostals) observe foot washing, often during communion services (quarterly or annually) or on Maundy (from the Latin for “commandment”) Thursday. They see it as a commanded act of humility, sometimes called an “ordinance” (not a sacrament in most cases), symbolizing service, reconciliation, and cleansing.

The Ordinance of Foot-Washing

Note: The following section draws extensively from “The Lord’s Supper and Feet Washing” (1965, Church of God Publishing House) authored by Paul H. Walker, who is associated with the Church of God (Cleveland, Tennessee).[1] This booklet (Booklet 12 of the ‘We Believe’ series) explores foot washing as an ordinance tied to the Lord’s Supper, defending its biblical basis, historical practice in early Pentecostalism, and ongoing relevance for humility and unity in the church. The Church of God (Cleveland, TN) historically affirmed foot washing as an ordinance from its founding assemblies and still lists the practice in their Declaration of Faith as one expression of its doctrine, typically observed alongside the Lord’s Supper.[2]

The practice of foot-washing as an ordinance is typically supported by the following justifications.

Jesus said in Matthew 28:19-20:

We observe all things by keeping His commandments (John 14:15-24). Jesus said, “You are my friends, if you do what I command you" (John 15:14 ESV). We are not His friends if we neglect, reject, and fail to observe all things what He commands us. John 14:24 tells us: “Whoever does not love me does not keep my words.” John further states: “Whoever says ‘I know him’ but does not keep his commandments is a liar, and the truth is not in him.”

The requirements of obeying the ordinance are outlined below:

1. Jesus said in John 13:14: “If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet.” The word “ought” indicates this is a command, for “ought” denotes obligation. It means to “Owe, to be obligated, and to be indebted to.” This is a command and is the truth we accept as a part of our obligation.

   
   

2. Jesus said in John 13:15: “For I have given you an example, that you also should do just as I have done to you.” The word “should” denotes obligation and duty. We should do, for it is our duty or obligation. Should is a strong word and has its rightful place in exacting obedience on the part of the members of the body of Christ.

   
   

3. This ordinance is not an old Jewish custom because Jesus instituted it. According to the ancient custom, if a servant was not available to perform the task, each person washed his own feet. “Let a little water be brought, and wash your feet, and rest yourselves under the tree” (Genesis 18:4 ESV). “My lords, please turn aside to your servant's house and spend the night and wash your feet. Then you may rise up early and go on your way.” (Genesis 19:2 ESV). However, this was not the ordinance that Christ instituted. In the ordinance Jesus said: “If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet” (John 13:14 ESV). In the custom they either washed their own feet or had them washed by a servant. In the ordinance instituted by Jesus we are to wash one another’s feet.

   
   

4. In the custom they received a literal benefit, clean feet. In the ordinance they received a spiritual benefit, blessedness (or “happiness” KJV). “If you know these things, blessed are you if you do them” (John 13:17 ESV). By washing one another's feet, we receive a blessing and derive happiness from so doing. “Let no one deceive you. Whoever practices righteousness is righteous, as he is righteous”  (1 John 3:7 ESV). You are as He is, if you do as He taught us to do. Keep His commandments, His examples, His precepts.

   
   

5. Peter’s case was desperate. Despite the fact that he was a Jew and had practiced the custom of washing his own feet, he could not understand what Jesus meant. First, he objected because his feet were not dirty (if we presume that he had washed his own feet). Second, he objected because they always washed their feet before entering a home for a meal. On both counts what Jesus was doing seemed to reflect on Peter's dignity; Peter had followed the Jewish custom-he had washed his own feet and felt no need for it to be done again. Peter did not understand, just as many today do not understand. Jesus said, “What I am doing you do not understand now, but afterward you will understand” (John 13:7 ESV). He was blind to the spiritual blessing. All he saw was the literal, and in the latter he was innocent; he had clean feet, but in the former he was blind not having spiritual insight.

   
   

6. Feet washing in Peter’s case was a test of fellowship. “Peter said to him, ‘You shall never wash my feet.’ Jesus answered him, ‘If I do not wash you, you have no share with me.’” (John 13:8 ESV). In other words, you had better do what I say for it's obligatory. When Peter heard Jesus say this, “Simon Peter said to him, ‘Lord, not my feet only but also my hands and my head!’” (John 13:9 ESV).

   
   

7. Jesus said: “You call me Teacher and Lord, and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet.” (John 13:13-14). If we call Him Teacher (Master KJV) and Lord, we are duty bound to wash one another's feet. If, on the other hand, we are greater than He or if He is not our Master and Lord, we are exempt. We should do as Peter and follow the example the Master has set for us.

   
   

8. In 1 Timothy 5:9-10, Paul says, “Let a widow be enrolled if she is not less than sixty years of age, having been the wife of one husband, and having a reputation for good works: if she has brought up children, has shown hospitality, has washed the feet of the saints, has cared for the afflicted, and has devoted herself to every good work.” What about the clergyman who says that feet washing means visiting the hospitals, carrying food to the needy? This is ridiculous for all this is implied in the statement to the church regarding the widow, i.e., “has devoted herself to every good work.” Feet washing is an ordinance and is required, even by the widow, if she expects help from the church. In other words, Paul said, if the widow feels she can rightfully expect help from the church then she should have enough respect for it to follow its teaching and one teaching is “washing the saints’ feet.” How can this be ignored? Christ set this principle in the church, and who can remove it? One's love for God is measured by the observance of His Word and in doing not just one of the “all things” but all of the “all things” revealed.

Articles and Published Works Affirming and Defending the Practice of Foot Washing

Several works from Pentecostal authors strongly affirm and defend the practice of foot washing (often as a sacred rite, ordinance, or integral part of worship), rooted in John 13 and early Pentecostal tradition.

One of the strongest and most direct theological affirmations of foot washing as a sacred practice comes from Daniel Tomberlin, a bishop in the Church of God (Cleveland, TN), a prominent Pentecostal denomination. In his online article[3] , Footwashing: The Fellowship of the Towel, Tomberlin defends foot washing as a profound act of humility, kenosis (self-emptying), redemptive love, and fellowship with Christ. He traces its historical observance in the church (including early church fathers who viewed it as a sacrament or “mystery”), highlights how early Pentecostals embraced it as a renewal of biblical practice in protest against hierarchical abuses, and argues that it is more than symbolic — it's a way of life exemplifying authentic Christian ministry and service. He ties it directly to Christ's example and calls believers to participate in “the fellowship of the towel.”

One of the most comprehensive and widely recognized academic works is Footwashing in John 13 and the Johannine Community by John Christopher Thomas (first edition 1991; second edition 2014, published by CPT Press). This book provides an in-depth literary analysis of the passage, explores its cultural and historical context in the ancient world, examines possible practices of foot washing in the early Johannine (Gospel of John-related) community, and discusses its implications for early Christian life and theology. It draws on the Gospel of John, other New Testament texts, and early church writings. It’s often cited as a key scholarly resource on the topic, especially for those interested in whether foot washing was an ongoing practice or ritual in the early church.

Another excellent Pentecostal resource is Toward a Pentecostal Theology of the Lord’s Supper: Foretasting the Kingdom by Chris E. W. Green (2012, CPT Press). While focused on the Eucharist, Green extensively documents and defends the early Pentecostal practice of foot washing (especially in Wesleyan-Holiness and Finished Work streams) as a sacramental act alongside Communion. He shows how first-generation Pentecostals integrated it into worship as an occasion for encountering Christ, humility, and Spirit-led transformation, often framing the Lord’s Supper with practices like foot washing. Green argues for reviving such high sacramental views in modern Pentecostalism.

These books affirm foot washing as biblically mandated (following Jesus' “example” in John 13:14–15), spiritually transformative, and worthy of observance in Pentecostal worship, often in connection with Communion. While not all Pentecostals today practice it literally (some see it as optional or symbolic), these authors robustly defend its value and historic place in the tradition. If you're in a Pentecostal context that observes it (common in Church of God, some Oneness groups, or independent Holiness-Pentecostal churches), these are go-to resources.

Summary

In summary, followers of Jesus should “wash one another's feet” in the sense of humbly serving, loving, and forgiving each other daily. Whether that includes literal foot washing depends on your tradition and conviction. Some see it as a meaningful reminder of Christ's example, while others prioritize the heart attitude over the ritual. Either way, the passage calls every believer to reject pride and embrace servanthood, just as Jesus did. If these things are known and practiced, Jesus says, “blessed are you” (John 13:17).

References

[1] ”The Lord’s Supper and Feet Washing” by Paul H. Walker is available for free at the Consortium of Pentecostal Archives. https://pentecostalarchives.org/?a=cl&cl=CL1&sp=BOOKWATH&ai=1&e=-------en-20--1--img-txIN------------.

[2] https://churchofgod.org/beliefs/declaration-of-faith/

[3] https://www.danieltomberlin.net/footwashing-the-fellowship-of-the-towel/