Washing

Various ceremonial washings were enjoined in the Mosaic law, both upon priests, Exodus 30:19-21, and upon others, Le 12:1; 15:33 Hebrews 9:10.

These were significant of spiritual purification through the Savior's blood, Titus 3:5 Revelation 1:5, as well as of that holiness without which none can see God. To these the Jews added other traditional ablutions, Mark 7:2-4; and regarded it as an act of impiety to neglect them, as Christ frequently did, Luke 11:38. The washing of the hands before and after meals, Matthew 15:2, called for by their custom of feeding themselves with their fingers, is still practiced in Syria. See cut in BED.

Where there is a servant in attendance, he pours water from a pitcher over his master's hands, holding also a broad vessel underneath them, 2 Kings 3:11 Psalm 60:8. See FOOT and SANDALS. "Washing the hands" was a protestation of innocence, De 21:6 Matthew 27:24; and has given rise to the proverbial saying common among us, "I wash my hands of that."

FEET, WASHING OF

See FOOT; WASHING OF FEET.

WASH; WASHING

wosh, wosh'-ing: The two usual Hebrew words for "wash" are rachats, and kabhac, the former being normally used of persons or of sacrificial animals (Genesis 18:4, etc., often translated "bathe"; Leviticus 15:5, etc.), and the latter of things (Genesis 49:11, etc.), the exceptions to this distinction being few (for rachats, 1 Kings 22:38 margin; for kabhac, Psalm 51:2, 7 Jeremiah 2:22; Jeremiah 4:14). Much less common are duach (2 Chronicles 4:6 Isaiah 4:4 Ezekiel 40:38) and shataph (1 Kings 22:38 Job 14:19 Ezekiel 16:9), translated "rinse" in Leviticus 6:28; Leviticus 15:11, 12. In Nehemiah 4:23 the King James Version has "washing" and the Revised Version (British and American) "water" for mayim, but the text is hopelessly obscure (compare the Revised Version margin). In the Apocrypha and New Testament the range of terms is wider. Most common is nipto (Matthew 6:17, etc.), with aponipto in Matthew 27:24. Of the other terms, louo (Susanna verses 15, 17; John 13:10, etc.), with apolouo (Acts 22:16 1 Corinthians 6:11) and the noun loutron (Sirach 34:25b; Ephesians 5:26 Titus 3:5), usually has a sacral significance. On baptizo (Sirach 34:25a; Mark 7:4 Luke 11:38), with the noun baptismos (Mark 7:4 (text?); Hebrews 9:10), see BAPTISM. In Luke 5:2 Revelation 7:14; Revelation 22:14 the Revised Version (British and American) occurs pluno, while Judith 10:3 has perikluzo. Virtually, as far as meaning is concerned, all these words are interchangeable. Of the figurative uses of washing, the most common and obvious is that of cleansing from sin (Psalm 51:2 Isaiah 1:16, etc.), but, with an entirely different figure, "to wash in" may signify "to enjoy in plenty" (Genesis 49:11 Job 29:6; the meaning in So 5:12 is uncertain). Washing of the hands, in token of innocence, is found in Deuteronomy 21:6 Matthew 27:24.

The "washing balls" of Susanna verse 17 (smegma, a very rare word) were of soap.

See SOAP.

Burton Scott Easton

WASHING OF FEET

The Old Testament references (Genesis 18:4; Genesis 19:2: 24:32; 43:24 Judges 19:21 1 Samuel 25:41 2 Samuel 11:8 Songs 5:3 Psalm 58:10) show that the washing of the feet was the first act on entering the tent or house after a journey. The Orientals wore only sandals, and this washing was refreshing as well as cleanly. In the case of ordinary people, the host furnished the water, and the guests washed their own feet, but in the richer houses, the washing was done by a slave. It was looked upon as the lowliest of all services (1 Samuel 25:41). Jesus pointedly contrasts Simon's neglect of even giving Him water for His feet with the woman's washing His feet with tears and wiping them with her hair (Luke 7:44). On the last evening of His life, Jesus washed the disciples' feet (John 13:1-16). Their pride, heightened by the anticipations of place in the Messianic kingdom whose crisis they immediately expected, prevented their doing this service for each other. Possibly the same pride had expressed itself on this same evening in a controversy about places at table. Jesus, conscious of His divine dignity and against Peter's protest, performed for them this lowliest service. His act of humility actually cleansed their hearts of selfish ambition, killed their pride, and taught them the lesson of love. See also The Expository Times, XI, 536 f.

Was it meant to be a perpetual ordinance? John 13:15, with its "as" and the present tense of the verb "do," gives it a priori probability. It has been so understood by the Mennonites and the Dunkards. Bernard of Clairvaux advocated making it a sacrament. The Pope, the Czar, and the Patriarch of Constantinople wash the feet of 12 poor men on Maundy Thursday; so did the English kings till James II, and it is still practiced in the royal palaces of Madrid, Munich and Vienna. But the objections to such an interpretation are overwhelming: (1) It is never referred to in the Synoptic Gospels, the Acts or the Epistle; 1 Timothy 5:10 refers only to lowly service to the saints. (2) It was first in the 4th century (compare Ambrose and Augustine) that it became the custom to wash the feet of the baptized on Maundy Thursday. (3) Ritualizing such an act of love absolutely destroys its meaning. (4) No large body of Christians has ever received it as a sacrament or an ordinance.

F. L. Anderson

According to the Belief and Practice of the Church of the Brethren

1. Practice:

Feet-washing is always practiced in connection with the Agape and the Lord's Supper. This entire service is usually called "Love Feast." These Love Feasts are always held in the evening (in conformity to the time of Jesus' Last Supper). Preparatory services on self-examination are held either at a previous service or at the opening of the Love Feast. Each church or congregation is supposed to hold one or two Love Feasts annually. No specified time of the year is set for these services. Before the supper is eaten all the communicants wash one another's feet; the brethren by themselves, and likewise the sisters by themselves.

(1) The Mode.

In earlier years the "Double Mode" was practiced, where one person would wash the feet of several persons and another would follow after and wipe them. At present the "Single Mode" is almost universal, wherein each communicant washes and wipes the feet of another. Hence, each one washes and wipes the feet of other, and in turn has this same service performed to himself.

(2) The Salutation.

Feet-washing is also accompanied with the "Holy Kiss." As soon as one has finished washing and wiping the feet of another, he takes him by the hand and greets him with the "holy kiss," usually with an appropriate benediction as: "God bless you," or "May the Lord bless us."

2. Scriptural Basis for Feet-Washing:

There are three texts in the New Testament referring to feet-washing (Luke 7:36-50 John 13:1-17 1 Timothy 5:10).

(1) Jesus Washing the Disciples' Feet (John 13:1-17).

"At supper time" (deipnou genomenou) Jesus arose, laid aside His garments (himatia = "outer garments"), girded Himself with a towel, poured water into a basin, and began to wash and wipe the feet of the disciples.

(2) Peter's Objection.

"Simon Peter.... saith unto him, Lord, dost thou wash my feet (su mou nipteis tous podas)? Jesus answered.... What I do thou knowest not now; but thou shalt understand hereafter. Peter saith unto him, Thou shalt never wash my feet." Whereupon Jesus said: "If I wash thee not, thou hast no part with me."

(3) Jesus Explains.

Peter now goes to the other extreme and desires complete washing. Jesus answers "He that is bathed (leloumenos, from louo, "to bathe entire body") needeth not save to wash (niptein-"to wash a part of the body") his feet." Jesus was not instituting a new symbol to take the place of baptism, to cleanse the entire person, but clearly distinguishes between the bathing (louo) of the entire body and the partial cleansing needed after the bath (baptism or immersion).

(4) The Command.

"If I then, the Lord and the Teacher, have washed your feet, ye also ought to wash one another's feet" (John 13:14, kai humeis opheilete allelon niptein tous podas), "I have given you an example (sign, symbol, hupodeigma), that ye also should do as I have done to you" (John 13:15). "If ye know these things, happy (or "blessed" the Revised Version (British and American), makarioi) are ye if ye do them" (ean poiete auta). No language is clearer, and no command of Jesus is stronger than this. Furthermore, no symbol is accompanied with a greater promise. Note also, "If I wash thee not, thou hast no part with me."

3. The Meaning of the Symbol:

(1) Negatively.

(a) It cannot be explained as necessity or custom, i.e. that the dust must be washed from the feet of the disciples before proceeding with the supper. It was so cold that Peter had to warm himself, and this is sufficient evidence that they wore shoes instead of sandals at this time. Furthermore, Peter did not understand the action of Jesus, hence, it could not have been customary. Most of all, Jesus was not scrupulous about keeping the customs or practices of the Jews; compare Jesus' breaking of the Jewish Sabbath (Mark 2:23-26); the Jewish fasts (Mark 2:18-22); the Jewish cleansings (Mark 7:1-20). (b) It was not customary for the host to wash the feet of the guests. Peter objected, and Jesus told him distinctly that he could not understand at the time (arti), but would afterward (meta tauta). The symbol had a deeper meaning.

(2) Positively.

(a) Feet-washing symbolizes humility and service. The apostles had been quarreling as to who would be greatest in the kingdom which they thought Jesus was about to set up (Luke 22:24-30). Most authorities agree that this quarrel took place before the supper. Peter's question. "Dost thou wash my feet?" shows clearly that his objection lay principally in this, that Jesus, the Lord and Master, should perform such humble service. But Jesus was trying all the time to teach His disciples that true greatness in His kingdom is humility and service. "I am in the midst of you as he that serveth" (Luke 22:27; compare Matthew 5:5; Matthew 23:11, 12). Humility and service are fundamental virtues in the Christian life. To wash the feet of another symbolizes these virtues in the same way that the Eucharist symbolizes other Christian virtues. (b) Cleansing: Jesus clearly distinguished between the first cleansing which cleanses the whole person, and the washing of a part of the body. Baptism is the new birth, which means complete cleansing. But after baptism we still commit sins, and need the partial cleansing as symbolized by feetwashing. Compare Bernard of Clairvaux: "Feet-washing is cleansing of those daily offenses which seem inevitable for those who walk in the dust of the world" (sed pedes (abluti sunt) qui aunt animae affectiones, dum in hac pulvere gradimur, ex toto mundi ease non possunt).

4. Practised by the Church of the Brethren:

Feet-washing is practiced by the Church of the Brethren for the following reasons:

(1) Jesus washed His disciples' feet and said, "I have given you an example, that ye also should do as I have done to you" (John 13:15).

(2) Jesus said, "Ye also ought ("are bound," opheilete) to wash one another's feet" (John 13:14).

(3) "If I wash thee not, thou hast no part with me" (John 13:8),

(4) "If ye know these things, blessed are ye if ye do them" (John 13:17).

(5) Feet-washing symbolizes humility and service, which are fundamental virtues.

(6) Feet-washing symbolizes cleansing from the sins committed after baptism.

LITERATURE.

For the Church of the Brethren: C. F. Yoder, God's Means of Grace; R. H. Miller, The Doctrine of the Brethren Defended; tracts issued by the Brethren Publishing House, Elgin, III. For history of feet-washing, see ERE, V; New Sch-Herz Eric of Religious Knowledge, IV, 4; Smith and Cheetham, Dictionary of Christian Antiquities, articles "Baptism," "Maundy Thursday."

Daniel Webster Kurtz

(Mark 7:1-9). The Jews, like other Orientals, used their fingers when taking food, and therefore washed their hands before doing so, for the sake of cleanliness. Here the reference is to the ablutions prescribed by tradition, according to which "the disciples ought to have gone down to the side of the lake, washed their hands thoroughly, `rubbing the fist of one hand in the hollow of the other, then placed the ten finger-tips together, holding the hands up, so that any surplus water might flow down to the elbow, and thence to the ground.'" To neglect to do this had come to be regarded as a great sin, a sin equal to the breach of any of the ten commandments. Moses had commanded washings oft, but always for some definite cause; but the Jews multiplied the legal observance till they formed a large body of precepts. To such precepts about ceremonial washing Mark here refers. (see ABLUTION.)

1. (p. pr. & vb. n.) of Wash.

2. (n.) The act of one who washes; the act of cleansing with water; ablution.

3. (n.) The clothes washed, esp. at one time; a wash.

7367. rachtsah -- a washing
... a washing. Transliteration: rachtsah Phonetic Spelling: (rakh-tsaw') Short Definition:
washing. ... of rachats Definition a washing NASB Word Usage washing (2). ...
/hebrew/7367.htm - 6k

1740. duach -- to rinse, cleanse away by rinsing or washing
... duach. 1741 >>. to rinse, cleanse away by rinsing or washing. Transliteration: duach
Phonetic Spelling: (doo'-akh) Short Definition: rinse. Word Origin a prim. ...
/hebrew/1740.htm - 6k

7366. rachats -- a washing
... << 7365, 7366. rachats. 7367 >>. a washing. Transliteration: rachats Phonetic
Spelling: (rakh'-ats) Short Definition: washbowl. Word ...
/hebrew/7366.htm - 6k

7364. rachats -- to wash, wash off or away, bathe
... root Definition to wash, wash off or away, bathe NASB Word Usage bathe (25), bathed
(6), bathing (1), wash (24), washed (13), washed away (1), washing (2). ...
/hebrew/7364.htm - 6k

7274. Rogelim -- "(place of) fullers," a place in Gilead
... Rogelim. Plural of active participle of ragal; fullers (as tramping the cloth in
washing); Rogelim, a place East of the Jordan -- Rogelim. see HEBREW ragal. ...
/hebrew/7274.htm - 6k

1253. bor -- lye, potash
... never so, purely The same as bor; vegetable lye (from its cleansing); used as a
soap for washing, or a flux for metals -- X never so, purely. see HEBREW bor. ...
/hebrew/1253.htm - 5k

3526. kabas -- to wash
... Word Origin a prim. root Definition to wash NASB Word Usage fuller's (3), fullers'
(1), wash (38), washed (8), washes (1). fuller, washing. ...
/hebrew/3526.htm - 6k