Pokora Slugi Panskiego Umywajacego Nogi

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The Pontifical University of John Paul II in Krakow

Faculty of Theology
Higher Missionary Seminary

Books of the Sacred Heart of Jesus
in Stadniki
FRANCISZEK WIELGUT SCJ
The humility of the Suga of

the Lord washing the feet of the
disciples (based on John 13:1-20)
Master's thesis written

in a seminar on biblical exegesis
under the guidance
Fr. Dr. ARTUR SANECKI SCJ
Stadniki 2009
Abstract
Surname and name: Wielgut Franciszek
Job title: The humility of Suga Paski washing the feet of his disciples
(based on John 13:1-20)
Number of pages: 95
year of writing: 2009
Abstract: The paper analyzes the biblical theme of humility and submissiveness.
you resisted especially on the example of Jesus
washing the feet of his disciples, realizing in this
symbolic activity, the mission of the Servant of God
from the Book of Isaiah. The methods of literary criticism have been explored
pericope J 13,1-20 and numerous interpretations were collected
meaningful actions of Jesus. A synthesis was also made
moral conclusions that come to mind from reading
selected passage from the Gospel of John.
Keywords: humility, rapture, suba, sui, Suga Paski, foot washing,
mio, example, Last Supper, Eucharist,

salvation.
2
Contents
LIST OF ABBREVIATIONS ..................................................... ................................... 4
BIBLIOGRAPHY................................................. ................................................ 5
source .................................................. ..................................................... ................... 5
Dictionaries and biblical aids ..................................................... ................................... 5

Comments................................................. ..................................................... ........... 6
Studies ..................................................... ..................................................... ......... 7
INTRODUCTION ..................................................... ..................................................... ........ 12
I. SUGA STRIPES AND SUBA POSITION ........................................... ................... 15
1. The attitude of humble service in the Holy Scriptures................................................ ................... 15
2. Post of Sugi Paski.................................................. ................................... 25
3. Jan's image of Suga Paski............................................................ ................................ 35
II. JESUS WASHING FEET ..................................................... ......................... 46
1. The Context of the Feet Washing ..................................................... .............................. 46

2. Literary analysis of the text ..................................................... ................................... 54
3. Gesture symbolism............................................................ ..................................................... 63
III. JESUS IS THE HUMBLE SERVICE OF THE BELT................................................ ........... 72
1. The Suba of Jesus Provides Salvation .................................................. ................... 72
2. The humility of Jesus in the attitude of union ................................................... .............................. 79
3. The humble love of Jesus-Suga as an example of life ................................... ......... 86
CONCLUSION ..................................................... .............................................. 94
3
List of shortcuts
ComP Communio. International Theological Review, Poznaÿ 1981-
EB Biblical Encyclopedia, ACHTEMEIER PJ (ed.), Warsaw 1999.
KKB Catholic Bible Commentary, BROWN R., FITZMYER JA, MURPHY RE
(ed.), Warsaw 2001.
KPNT Practical Commentary on the New Testament, JANKOWSKI A.,
ROMANIUK K., STACHOWIAK L., vol. I, Poznan-Kraków 1999.
LB Biblical Lexicon, F. RIENECKER , G. MAIER , Warsaw 2001.
MKP International Commentary on the Holy Scriptures, FARMER W. (ed.),

Warsaw 2000.
OsRomPol LOsservatore Romano. Polish edition, Citta del Vaticano

1980-
PSB Practical Bible Dictionary, GRABNER-HAIDER A. (ed.), Warsaw

1994.
RBL Bible and Liturgical Movement, Kraków 1948-
RTK Annals of Theology and Canons (from 1991/92 Annals
Theology), Lublin 1949-
STB Dictionary of biblical theology, LÉON-DUFOUR X. (ed.), Pozna 1994.
Wdr On The Road. Monthly magazine devoted to Christian life, Poznaÿ

1973-
4
Bibliography
family
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The Greek New Testament, Stuttgart 1994.
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Bible dictionaries and aids
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FARMER W. (ed.), International Commentary on the Holy Scripture, Warsaw

2000.
GRABNER-HAIDER A. (ed.), A Practical Bible Dictionary, Warsaw 1994.
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LÉON-DUFOUR X., Dictionary of the New Testament, Pozna 1993.
LURKER M., Dictionary of biblical images and symbolism, Pozna 1989.
METZGER B., COOGAN MD (ed.), Dictionary of biblical knowledge, Warsaw 1996.
5
RIENECKER F., MAIER G., Biblical Lexicon, Warsaw 2001.
RYKEN L., WILHOIT JC, LONGMAN III T., Dictionary of biblical symbolism,
Warsaw 1998.
WIDA B., Dictionary of New Testament anthropology, Warsaw 2003.
Comments
BROWN R., FITZMYER JA, MURPHY RE (eds.), Catholic Bible Commentary,
Warsaw 2001.
FAUSTI S., Consider and follow the Gospel. The community reads the Gospel according to John,
Krakow 2009.
GARGANO I., Lectio Divina to the Gospel of St. John (1), Kraków 2001.
HEADING J., What the Bible teaches. The Gospel of John, Piekary lskie 1998.
JANKOWSKI A., ROMANIUK K., STACHOWIAK L., Practical Commentary on
of the New Testament, vol. I, Poznaÿ-Kraków 1999.
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Warsaw 2000.
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1975.
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Old Christian writers, vol. XXVIII, Warsaw 1981.
PERKINS P., The Gospel According to St. John, KKB, pp. 1108-1176.
PYTEL J. (ed.), From the Stou Sowa Boego. Commentaries on the three-year cycle reads
for masses, Pozna 1972.
STACHOWIAK L., The Gospel: J 13,1-15, in: HOMERSKI J. (ed.), Commentaries
biblical readings for the mass. welcomes, Lublin 1981, pp. 70-71.
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STACHOWIAK L., The Gospel according to John. Introduction translated from the original
commentary, Pozna 1975.
WIERZAWSKI W., The first contract. Commentary on the Gospel of Jesus
Christ according to Saint John, Wrocÿaw 1982.
WOJCIECHOWSKI M., Symbolic activities of Jesus, in: ACH J. (ed.), Studia
from Biblistyki, vol. VI, Warsaw 1991, pp. 7-253.
Studies
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ARCHUTOWSKI J., Servant of Yahweh in the Book of Isaiah the Prophet, Kraków 1923.
ASHLEY BM, live the truth in love. A Biblical Introduction to Theology
of morality, Pozna 2008.
AUGRAIN C. LACAN MF, Suga Boy, STB, pp. 886-889.
AUGRAIN C. LACAN MF, Suy, STB, pp. 889-891.
AUGUSTYN, Homilies on the Gospels and the First Epistle of St. John. Part two, in:
Writings of Old Christian Writers, vol. XV, Warsaw 1977.
BARTNICKI R., Evangelical descriptions of Mka in literary and theological aspects
and kerygmatic, in: ACH J. (ed.), Studia z Biblistyki. T. III. Sin
redemption of mio, Warsaw 1983, pp. 67-207.
BARTNICKI R., The Last Supper and the Passion of Jesus, in: GRYGLEWICZ F. (ed.),
The Passion of Jesus Christ, Lublin 1986, pp. 65-85.
BARTNICKI R., Message of the Gospel, Warsaw 1996.
BEDNARZ M., Jesus Suggested by the Lord according to the New Testament, Tarnów 2001.
BEDNARZ M., Pisma St. John, Tarnów 1994.
BENEDICT XVI, Homily during the Mass of the Lord's Supper in Wielki
Thursday, April 13, 2006, OsRomPol r. 27, No. 5 (283) 2006, pp. 13-14.
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BENOIT P., Descriptions of the institution of the Eucharist, in: KUDASIEWICZ J. (ed.), Bible
today, Kraków 1969, pp. 332-362.
BOSCIONE F., Gestures of Jesus, Kraków 2004.
BRUCKBERGER R.-L., The Story of Jesus Christ, Warsaw 1972.
BRZEGOWY T., Prophets of Israel. Vol. I, Tarnow 1994.
CANTALAMESSA R., The Eucharist our sanctification. The Mystery of the Supper
Paska, Warsaw 2004.
CZERSKI J., Methods of interpreting the New Testament, Opole 1997.
DEVILLIERS L., Jan, will tell in two scenes, in: QUESNEL M., GRUSON
P. (ed.), The Bible and its culture. Jesus and the New Testament, Zbki 2008, p. 395-
407.
DOASKA E., The symbolism of the gesture of washing the feet [Jn 13:1-20], Holy places no.
4 (16) 1998, p. 28.
DROZD J., Last Supper Now Pasch, Katowice 1977.
EFRAIM Br., Jesus. Practicing Jew, Kraków 1994.
GDECKI S., Introduction to Janowe's writings, Gniezno 1996.
GNILKA J., Jesus of Nazareth. Ordzie and history, Kraków 1997.
GNILKA J., The first Christians. Sources and beginnings of the Church, Kraków 2004.
GNILKA J., Theology of the New Testament, Kraków 2002.
GRÜN A., Jesus the Gateway to Life. The Gospel of St. John, Krakow 2002.
GRYGLEWICZ F., The Meaning of the Passion of Jesus in the Janowy estuary, in: GRYGLEWICZ
F. (ed.), The Mka of Jesus Christ, Lublin 1986, pp. 259-271.
GRYGLEWICZ F., The Spiritual Character of John's Gospel, Poznaÿ-Warsaw-Lublin

1969.
GRYGLEWICZ F., Jesus Speeches in the Fourth Gospel, Kraków 1986.
8
GRYGLEWICZ F., Theology of the Acts of the Apostles, Catholic Letters and Writings of St.
John the Evangelist, Lublin 1986.
GRYGLEWICZ F., Christian life in terms of St. John the Evangelist, Katowice
1984.
GUARDINI R., God. Our Lord Jesus Christ. Person and Life, Warsaw 1999.
HARRINGTON WJ, Key to the Bible, Warsaw 1984.
HIERZENBERGER G., Suenie, PSB, pp. 1214-1215.
HOMERSKI J., The Savior Announced by Suga Paski, in: SZLAGA J. (ed.),
In the Circle of Good News, Lublin 1984, pp. 129-138.
JANKOWSKI A., Twenty Dialogues of Jesus, Kraków 2004.
JANKOWSKI A., The liturgical year in the light of the Bible, Kraków 1993.
JANKOWSKI A., Development of the Christology of the New Testament, Kraków 2005.
JELONEK T., Prophets of the Old Testament, Kraków 1993.
KLUSKA B., I teach the icons of Christ. An exegetical-theological study of Speech
farewell J 13:31-16:33, Lublin 2007.
KLASSEN W., Humility in the NT, in: CRIM K. (ed.), The interpreter's
dictionary of the Bible, Nashville 1976, pp. 422-423.
KOPE W., Eucharist as the sacrament of brotherhood, Wrocÿaw 2002.
LACAN MF, Pokora, STB, pp. 698-700.
LANGKAMMER H., Literary and theological problems of John's Gospel, RTK
29 (1982) issue 2, pp. 75-88.
LAURENTIN R., The True Life of Jesus Christ, Kraków 1999.
LÉON-DUFOUR X., The Gospel call to action and prayer, Kraków
2007.
LIPISKI E., The Last Passover Feast of the Old Covenant, RBL 11 (1958) No. 6,
pp. 480-488.
9
MALINA BJ, Suba, EB, p. 1111.
MARTELET G., The Lamb Chosen Before the Creation of the World, ComP 4 (1984)
z. 1, pp. 8-17.
MATERA FJ, Suga, EB, pp. 1109-1110.
MDALA S., Glory of Jesus (Gospel according to St. John), in: BARTNICKI R.,
CZAJKOWSKI M., MDALA S., ZASKI J., Introduction to myst
and summoning the books of the bible. Volume 10: The Gospel of St. John, Letters
Universal, Apokalipsa, Warsaw 1992, pp. 13-59.
MDALA S., Christology of the Gospel of Saint John, Krakow 1993.
OHLER A., HIERZENBERGER G., Suga, PSB, p. 1211.
OKURE T., The Gospel According to St. John, MKP, pp. 1302-1363.
PACIOREK A., The Gospel of the Beloved Disciple, Lublin 2000.
PACIAK J., Isaiah the Prophet of Christ, Katowice 1987.
PHILIPPE M.-D., Three Wisdoms, Kraków 2008.
PINDEL R., Imitating Christ-Sug, Kraków 2007.
RATZINGER J. (BENEDICT XVI), Jesus of Nazareth, Warsaw 2008.
RATZINGER J., Christ and His Church, Kraków 2005.
ROMANIUK K., And you, who do you think I am?, Warsaw 1994.
ROMANIUK K., JANKOWSKI A., Priesthood in Holy Pim New
Testament, Krakow 1994.
SCHNACKENBURG R., The moral science of the New Testament, Warsaw 1983.
SCHNACKENBURG R., New Testament theology today, London 1963.
STACHOWIAK L., Reflections on the biblical concept of humility, RBL 13 (1960)

pp. 199-216.
SYNOWIEC JS, The Prophets of Israel, Their Writings and Teachings, Kraków 1995.
10
SZCZUREK T., Unzomny Suga Yahweh (Is 42:1-4), in: ACH S. FILIPIAK M.
(ed.), Messiah in the biblical history of salvation, Lublin 1974, pp. 95-117.
SZYMANEK E., Lecture of the Holy Scripture of the New Testament, Poznaÿ 1990.
THÜSING W., That All May Be One. The prayer of the high priest of Jesus,
Cracow 1996.
VARILLON F., An Outline of the Catholic Doctrine, Warsaw 1972.
VON SPEYR A., Washing the Feet [Jn 13:1-20], WDr 15 (1987) No. 162, pp. 44-47.
WITCZYK H., Here is the Lamb of God who conquers the sin of the world (John 1:29).
The Eucharist and the «sin of the world», in: SZYMIK S. (ed.), Bible about the Eucharist,
Lublin 1997, pp. 127-149.
WITCZYK H., Suga Jahwe, in: ZUBERBIER A. (ed.), Dictionary of theology,
Katowice 1998, p. 534.
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pp. 129-139.
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Krakow 2002.
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11
Introduction
Reading the Holy Scripture allows us to see the specific pedagogy of God, who
educates man to a proper attitude towards the day of salvation. Old
The testament presents the actions of God, prompting man to accept
humble submission to His will. In the New Testament, the Word of God itself
takes on a human body to lead man to the height of humility, which
it is based on rapture in love and service to love. He addresses these issues
the subject of this work: The humility of the Servant of the Lord who washes the feet
students. In connection with the presentation in John 13:1-20 of the attitude of Jesus, who
washes the feet of his disciples, questions arise about how it should be understood: qualitatively
example or as a symbol? If it is a symbolic act, then what content
is a carrier? The selected fragment of the Gospel according to John was repeated many times
analyzed in the history of exegesis, especially nowadays, when highlighted
stages of its creation. Therefore, it is reasonable to find an answer to this as well
The question was whether these stages came from separate traditions or did they pay attention to
different aspects of the same interpretative tradition?
These questions have been tackled since patristic times.
The washing of the feet, in addition to an example of humility, has always been considered
in terms of a symbol, relating them to different realities, but always
in the perspective of the saving death of Jesus. The fact is that the interpretation of the pericopes
causes considerable difficulties, so the number of commentators is constantly increasing
foot washing description. Among the many commentaries on the Gospel and detailed
elaborations on J 13:1-20 also reveal many explanations, opinions and interpretations of
one episode1 .
1
The most important commentaries on the Gospel according to St. John are: R. Schnackenburg, Das
Johannesevangelium, in: Herders Theologischer Kommentar zum NT IV/ 1-3, vol. 1-3, Freiburg
1967-1976; M.-E. Boismard, A. Lamouille, Synopse des quatres Évangiles en francais, III, Levangile
de Jean, Paris 1977; R. Bultmann, Das Evangelium des Johannes, Göttingen 1985; RE Brown, The
Gospel according to John (The Anchor Bible), Garden City 1966; CK Barret, Das Evangelium nach
12
sources for the development of the subject of this work are primarily
commentaries on the Holy Scripture and its individual fragments, dictionaries
and biblical aids, including Bible Works for Windows 6.0 professional program
computer for biblical research and studies in the field of theology
biblical.
The work was created at a seminar on biblical exegesis, therefore in it
In the study, the author uses the method of literary analysis, which is
characteristic of this theological field. It will be outlined first
theological-biblical in order to sufficiently illuminate the problem
set in the topic. After examining the closer context of the action taken
by Jesus, the pericope J 13:1-20 will be subjected to detailed criticism
literary. Next, interpretative conclusions from this analysis will be collected, which
in the following part, they will be extended with practical conclusions, possible to do
application in the everyday life of Christians.
The subject of the work has a fundamental influence on the arrangement of the collected material
in this study. Chapter I will be an introduction to the main content,
which will prepare a broad biblical and theological context for the selected scene
from the life of Jesus. Therefore, the biblical understanding will be quoted first
humility and service throughout the Old and New Testaments. Out of many
examples of acting in the spirit of humble service will be presented
symbolic figure of the Lord's Suga from the Book of Isaiah. The author shows a similarity
this figure and his mission with the Person and work of Jesus Christ, and then
will present the fulfillment of the mission of the Servant of God in the specific life of Jesus
in terms of the theology of St. John.
Johannes, KEK Sonderband, Gottingen 1990; J. Gnilka, Das Johannesevangelium (Die Neue Echter
Bibel), Würzburg 1985; L. Stachowiak, The Gospel According to St. John. Introduction translated from
the original commentary, Pozna 1975; A. Jankowski, K. Romaniuk, L. Stachowiak, Practical Commentary
on the New Testament, Poznaÿ-Kraków 1999. Different directions of the old and new exegesis of the text J 13:1-20 are colle
Richter in his work: Die Fusswaschung im Johannesevangelium. Geschichte ihrer Deutung, Regensburg
1967. Many articles dealing with the interpretation of John 13:1-20 mention: M.
Wojciechowski, Washing the feet of the disciples (John 13:1-20), RBL 43 (1990) No. 3-6, pp. 143-144;
tene, Symbolic activities of Jesus, in: J. ach (ed.), Studia z Biblistyki, vol. VI, Warsaw 1991, pp. 170-173.
13
The next chapter will attempt a thorough literary analysis of the text,
about Jesus washing the feet of his disciples. He will start it
examining the further and closer context of the pericope, which is the entire Gospel
Janowa, the event of the Last Supper, and the speeches of Jesus that followed it.
Next, the literary structure and division of the text will be traced.
Later, literary criticism of the fragment of John 13:1-20 will be undertaken, which states
will be the focal point of this work. This analysis tries to isolate the stages
the creation of the text and appoint its earliest editor to follow
it was possible to formulate conclusions regarding the interpretation of Jesus' gesture.
In the last part of chapter II will be presented, as close as possible
Jesus' will, the meaning of the symbolic act of washing feet.
The last chapter summarizes the conclusions that come to mind
from the reading of the Gospel text. They will be a consequence of the method of criticism
literature, used in the second part of the study, and take into account this broad
biblical and theological as well as the context of Christ's gesture.
Bearing in mind the many studies related to the discussed
In this work, the author does not aspire to be exhaustive
the issue. It remains an open question for further analysis
the exegetical problem. Nevertheless, the author, trying honestly
answers to the above questions, expresses hope that this work
it will contribute to understanding the attitude of Jesus' humble service.
14
I. Suga Belts and Submissive Stance
1. The attitude of humble service in Holy Scripture
The Holy Scripture gives many examples of the attitude of submission, suby. he knows
This is mainly due to the presence of several terms to describe it
concepts and their multiple meanings. However, due to this attitude to
the nature of humble service is closely related to the concept of humility, especially humility
Old Testament understanding. The following presentation will therefore present
first, the concepts of servant and servitude and their understanding both in the Old and
and in the New Testament. Then, in an analogous way, he will explain
the meaning of humility, then juxtapose the two terms to reveal a picture
humble sub.
In the Old Testament, the Hebrew term db,[, (servant), derived from
of the verb db[ (work or serve), literally meaning slave, and std
above all, it indicates belonging to the other person, i.e. lack
any rights. Sug was used to describe both slaves forced to work and hired workers2 .
A slave is a person who is completely subject to another person. position in Israel
servant-slave took on a specific character. Usually they came
from foreign countries or nations. And so, for example, an impending heir
Abram's servant was Eliezer of Damascus (Genesis 15:2), Sarah's slave was
Hagar of Egypt (Genesis 16:1). These people were taken captive by war (Num
31.9.18.26; Deut 21:10-15; cf. 2 Kings 5:2), the slave trade (Gen 17:27; Kp
25:44-46; cf. Ez 27:13) as well as by the fact of being born in the house of the master, what
made them so-called slaves from birth (Genesis 14:14; 17:12; Ecclesiastes 2:7). King
Solomon used survivors of the Canaanite people for construction work
2
Cf. M. Bednarz, Jesus Sug the Lord according to the New Testament, Tarnów 2001, p. 27.
15
as slaves (1 Kings 9:20-21). The above cases show how
people were made slaves. It was the customary law that
universally recognized, which included: the law of war, conquest,
purchase or property. The only thing that was punishable by death was this
kidnapping people. (Ex 21:16; Deut 24:7).
The slave even has a certain value of money. In case of
30 shekels were quoted to claim damages in court
silver (Exodus 21:32). Joseph of Egypt was sold by his brothers for the equivalent
of 20 pieces of silver (Genesis 37:28)3 .
Being a servant was equal to being your master's property (Leviticus 25:46;
Ex 21:21), and yet it did not completely deprive rights. Who kills the slave
subject to appropriate punishment (Exodus 21:20,21); who hurts a slave badly,
should set him free (Exodus 21:26,27). Majesty of a captive
A girl's relationship with her master gave her new rights, and even freedom, as m
he decided to distance her from himself (Deuteronomy 21:10-14). Book of Job (31:13-15)
explains the motives for which the rights of the servant and the slave must not be despised
they are just like all people created by God. When the slave went to
of Israel, to be protected from being immediately delivered into the hands of his master
(Deuteronomy 23:16-17). It happened that slaves were entrusted with demanding functions
trust (Genesis 24; 39:3-6). They could even receive their master's inheritance and
become his sons-in-law (Genesis 15:2-3; 1 Chronicles 2:34,35)4 .
Although the slave-servant was deprived of most of his rights, he did
may participate in the religious life of Israel. To be circumcised (Gen
17:12), enjoys the Sabbath rest (Genesis 20:10), eats Passover (Exodus
12:44) and may participate in other feasts (Deuteronomy 12:12,18; 16:11,14).
The priest's slave could eat holy things (Leviticus 22:11) and thus become fat
the character of a family member (Leviticus 22:12-13). Such a servant-slave position
3
Leviticus 27:3-7 gives estimates of people, but they were not specified for
slaves.
4
See LB, entry: suga, slave, p. 743.
16
in Israel is an expression of the memory of the Egyptian captivity to which that nation was
subjected (Exodus 20:2)5 .
A slave could also be a Hebrew who was purchased with
money. Then his status takes on a different character than in the case
a foreigner (Exodus 21:2). Such a slave was not considered property
his master, but as a hired laborer (Lev 25:38-40), even when

sold to a foreigner (Leviticus 25:47-54). Reasons to sell
of a family member in captivity were different. One of them was the lack of means of subsistence
(Leviticus 25:39,47), another to steal when the thief had nothing to give back
(Exodus 22:2), as well as indebtedness, although this practice appears later
time (2 Kings 4:1; Ne 5:5,8; Isa 50:1; Am 8:9; Matthew 18:25). Slave-Hebrew
he could not remain in captivity for more than a year. In the seventh year he should
he was released (Ex 21:2; Deut 15:12-18). Still, I have the right at any time
was redeemed or redeemed himself (Leviticus 25:47-49). I can these
pledged himself to continue his service to his master for the sake of his family, how
put on during the previous service (Deut 15:16-17; Ex 21:3-6). Including

in the latter case, he and his entire family become a slave to the end
life and could no longer be released on the Sabbath year (Leviticus 25:40-
41). When a slave leaves the place of service, having already had a wife and children,
it takes them away. However, the family he founded during captivity did not
she was given freedom. In the case of Israeli girls who were sold
as a naonice, there was no right to release after six years of service.
However, they could obtain freedom if the buyer did not like them, or if
were rejected as favored by their master's son. They couldn't be
6
also sold abroad .
Over time, the status of the Hebrew slave formally did not change, but
practically devalued. It became real in the time of the prophet Jeremiah

tomb of the Babylonian captivity. Then there is an attempt to restore
slave laws requiring them to be returned
5
Cf. FJ Matera, Suga, EB, p. 1109.
6
Cf. Ex 21:7-11.
17
freedom without redemption after six years of service or in the Jubilee year.
Finally, the pledge was broken and the intention did not come to fruition (Jr
7
34.8-22) .
The word servant does not just mean subjected to slavery. A lot of suggestions
they called themselves in relation to someone from the upper social stratum, both
the Hebrew as well as the foreigner, or to the one to whom they wanted to express their opinion
dedication and ch subs. In the end, this term is gaining a lot
distinctive meaning in a religious context.
The basic meaning of the word suga in this area indicates

8
most often to the humble self-definition of man towards God .
Especially in the East, servants of God were simply called His followers,
who were wholly subject to Him. Man cannot stand before the Creator in any
.
other position than that of a servant or a slave, for He surpasses him in His glory9
The Israelites calling themselves servants thus emphasized their dedication
God wholeheartedly. It relied on boundless and deep trust
the conviction that it is God who calls people to be servants (cf. Lb 12:7-8; Ps.
119.76). This is the basis for the servant's obedience to the commandments of the Lord
(Psalm 119:17, 23, 135, 140, 176). In this sense, a servant would be called a nation
chosen by God (Isaiah 41:8-9; 44:21; 45:4; Jer 30:10; 46:27), pious believers
Yahweh (Genesis 26:24; Psa 104:26; Numbers 12:7; 14:24; Josh 24:29; Judg 2:8; 2 Sam 3:18; 7:5;
Psalm 88:4,21; Hag 2:24), as well as, in a special way, the prophets (2 Kings 9:7;
10,10,23; Isaiah 20:3; 44.26; Jer 25:4; Dan 9:10).
One who serves God with fear and joy undeniably fulfills
an Old Testament obligation (Deut 6:13; Ps 2:11; 100:2).
It also expresses acceptance of God's reign (1 Sam 7:3) and total acceptance
dependence on Him (Daniel 7:10). In addition, performing in a temple of worship
and liturgical rituals was called service to God (cf. Gen 31:10;
35.19; Ezra 6:18). Undermining the purposefulness and essence of this service (Mal 3:14) results
7
See LB, entry: suga, slave, pp. 743-744.
8
M. Bednarz, Jesus Sug Paskiem, p. 28.
9
Ps 143:11-12.
18
maybe from the wrong understanding of your freedom, autonomy, hierarchy of values, what
consequently it can lead to falling into the slavery of sin. Only God, who makes such
servants freed, can deliver from it ( 1 Corinthians 7:22)10 .
The Israelites very often called the servants of God outstanding figures who
played a significant role in the history of the chosen people. For example, Moses, the mediator
of the covenant,11 David, a type of messianic king,12 and other kings were titled this way.
The title of servant of God was given to great patriarchs, like
Abraham (Genesis 26:24), Isaac (Genesis 24:14), Jacob (Exodus 32:13; Ezekiel 37:25) and Joshua,
who will bring the nation into the land of Canaan (Joshua 24:29) and the prophets,
upholding God's covenant with the people, like Elijah (1 Kings 18:36; 2 Kings 9:36;
10:10), Jonah (2 Kings 14:25), and others (Amos 3:7; Jer 7:25; 2 Kings 17:23). such
outstanding figures were undoubtedly the priests who worshiped on behalf of the people (Ps
134:1; cf. Ex 19:5ff), and even angels as messengers for God (Ps 103:20ff)13 .
The term servant of God was attributed not only to gifted people
a particular mission or vocation. They were also called pious people, that is
those seeking refuge in God (Psalm 34:23) and those who love Him (Psalm 69:37) and those
who are closely bound to Him (Psalm 79:2). In this context, the servant of God would be
all Israel, because it was personally chosen by God (Isaiah 65:13ff). Fact
this is especially emphasized by the author of the Book of Deutero-Isaiah (Is 41:8-9; 44:1-2,
21; 45:4; 48:20)14 .
God's chosen servant-Israel turns out to be unfaithful to his own
from the beginning of its history (Deuteronomy 9:24; Jer 7:25). It was kind of forced
God to punish the people by banishing them into slavery in a foreign land.
The executioner of punishment, the pagan king, therefore also becomes a servant of God (Jer
27.6). Yahweh takes pity on the sinful people and as a sign of this he chooses the Remnant
Israel. She will now remain faithful to her covenant with God, and she will rule over her
10
Cf. M. Bednarz, Jesus Sug Paskiem, pp. 28-29.
11
Ex 14:31; Numbers 12:7-8; Deut 34:5; 1 Kings
12
8:56 Cf. 2 Samuel 3:18; 7.8; 1 Kings 8:24ff; 11.34; Psalm
13
78:70; Jr. 33:26 See C. Augrain, MF Lacan, Suga Boy, STB, p. 886; H. Witczyk, Suga Jahwe, in: A.
Zuberbier (ed.), Dictionary of theology, Katowice 1998, p. 534.
14
Cf. M. Bednarz, Jesus Sug Paskiem, p. 29.
19
His servant will be the new David (Ezekiel 34:23ff; 37:24ff). It is to this Remnant that the
author of the Book of Consolation (Isaiah 40-55)15 directs his words .
Formally, the word serves throughout the Bible to express interpersonal relationships.
Serve means to commit oneself completely to the benefit of the other and to be defined
in view of him. In biblical terms, this is an essential human trait.
Man decides for himself how he serves. It's made, so it should
recognize and internalize dependence on God, and then act consistently in your
life. The Old Testament understood sub or as slave labour
(Genesis 30:26; Exodus 1:14) it was service to man, or as the performance of
temple worship and its rituals17 it was service to God. The New Testament gives new
light on beings serving God. Through the cult of the temple, it should now
it expresses itself in Christian service to one's neighbor, and thus in service to
Christ himself18 .
There are many uses of the term in the New Testament
sui and sub. do they all have the same meaning field describe
namely, the life of Christians as servants of God. The Greek douleu, ein means the
compulsion of a slave, depending only on his master19. The word diakonein in
common usage meant serving at the table, taking care of maintenance20 ,
that is, an activity of little value and even unworthy of a human being, which
only takes on special significance in the New Testament. Means
because the mission of Jesus (Mk 10.45 and parallel) and the sub-apostles (2 Cor 3.3).
As a result, he becomes an essential example of Christian service (1 Peter 4:10).
Another definition of the term is latreu,ein, which represents the whole of life
Christian as a servant (Acts 24:14) and expresses the fact that God fills all life
human (Romans 12:1-2). The similarly meaning leitourgein appears to be
will express a sub-capsic (Acts 13:2; Rom 15:27; Heb 10:11). Even in it
15
C. Augrain, MF Lacan, Suga Boy, STB, pp. 886-887.
16
G. Hierzenberger, Suenie, PSB, p. 1214.
17
E.g. Gen 31:10;35:19; Ezra 6:18; k 1.23.
18
St. Paul clearly writes about this: Rom 12:1-2; 14:17-18; Galatians 5:13; cf. 1 Cor 9:19; 2 Corinthians 4:5. cf.
BJ Malina, Suba EB, p. 1111.
19
E.g. Matthew 6:24; k 15.29; Acts 20:19; Col 3:24.
20
This is evidenced by the following passages: k 10:40; 12.37; J12.2; Acts 6:2.
20
he will find echoes of his calling to the service. In Romans 15:16 there is a definition
ièrourgein, which means the teaching of Saint Paul understood as the priestly ministry.
Finally, the word u'phrtein can still be found in the New Testament
denoting people who knew (probably by heart) the teachings of Jesus and passed
them on to the newly baptized21 .
In the Christian understanding, a servant is one who acts by order
God. In Paul's writings, the terms "servant of the New" appear
Covenant (2 Cor 3:6), servant of Jesus Christ (Gal 1:10). They emphasize them
totally dependent on the Lord Jesus Christ. Penicy what task or what
an office in the community is only a servant, because only Christ is the Lord (Mt
20:26)22 .
Jesus presents himself as a servant. It shows up
especially at the Last Supper when He washes His feet
disciples (John 13:1-20). He emphasizes that he did not come to be served, but to
serve (Mark 10:45). As if to confirm this, the evangelist Matthew (12:18-21)
he quotes a fragment of the Lord's Suga from Is 42:1-4, referring it to Jesus.
Similarly, St. Paul, in his letter to the Philippians, emphasizes Christ's kenosis expressed
in self-emptying and assuming the attitude of a servant (2:7)23 .
Suba itself is something indifferent. Interestingly, no catalog
virtues or fruits of the Spirit listed in the New Testament contain no such thing
virtues like suba. On the contrary, it is rather a subservience to sin (Rom
6:13) or the sides (1 Cor 6:9). Hence the conclusion that it is not a virtue. sub
it primarily indicates what kind of lifestyle, relationships with others
in the work performed, the existence of a certain relationship of dependence on whom. If it is
forced or only profit-oriented, takes on a negative meaning
(slavery). However, service may acquire a positive meaning already at the level
of motivation and internal attitude with which it is performed24 .
21
22
E.g. Acts 13:36; 20.34; 24, 23; 24, 34; cf. Mt 5:25. See LB, entry: suy, suba, p. 745.
Cf. A. Ohler, G. Hierzenberger, Suga, PSB, p. 1211.
23
24
See LB, entry: suy, suba, p. 745.
Cf. R. Cantalamesa, Eucharist our sanctification. The Mystery of the Lord's Supper, Warsaw
2004, p. 116.
21
This is best seen on the example of Jesus, who spent his entire life
considers Suga's mission, He is meek and humble of heart (Mt 11:29), He
he is the herald of the salvation of the poor (cf. k 4:18), he is among his own
disciples to the one who serves (k 22:27), although he is Lord and Teacher (Jn 13:12-
15). His ministry is inspired by love (John 13:1; 15:3), which leads him to
giving his life for sinners (Mk 10:43ff; Mt 20:26ff). That's why he stays
recognized as an evildoer (k 22:37) and dies like an evildoer on the cross (Mk 14:24;
Mt 26:28), however, being aware of the resurrection in accordance with the
announcements about the Son of Man25. Since Jesus is foretold
Messiah, the mission of the Son of Man is not to build up the earthly
kingdom, but to bring all people into his glory. But before that, He must voluntarily
die Suga's death26 .
In the apostolic catechesis, Jesus is styled Sug for the purpose of foreshadowing
the mystery of his death (Acts 3:13ff. 18; 4:27ff), the source of blessing
and light to the nations (Acts 3:25ff; 26:23). Jesus the Lamb sacrificed himself as
Suga to save his sheep (Acts 8:32) and heal souls with his wounds
sinners (1 Peter 2:21-25). He died on the cross to obey God the Father (Philippians
2:5-11) .
A particularly clear example of service was the gesture of being washed by Jesus
feet of the apostles at the Last Supper (John 13:1-20). It reveals itself in it
the true motivation of his attitude. It is above all love (John 13:1)
and this is the love of agape, which does not seek its own advantage but that of others (cf. 1 Cor 13:5).
Thus, the attitude of service outlined in the Gospels does not characterize who is
inferior, poor, but the one who stands above, who has certain goods. That's why Jesus
he instructs his disciples that the one who rules should be first, like the one who
serves (k 22:27) and that the first should be the servant of all (mk 9:35)28 .
25
see Mark 8:31 and parallels; 9.31 and parallels; k 18.31nn and parallel; 24.44; Isa
26
53:10ff. C. Augrain MFLacan, Suga Boy, STB, p.888.
27 See ibid.
28
Cf. R. Cantalamesa, Eucharist, p. 116; S. Witek, The Theology of Humility in the New Testament,
RBL 21 (1968) No. 3, pp. 136-137.
22
Suba expresses, apart from the gratuitousness that is the result of love,
also humility. The combination of these two virtues gives an evangelical sub 29. Biblical approac
humility differs significantly from its depiction in Greek literature, for example. By
emphasis on human freedom by the ancient Greek world has come to an end
to despise slavery and all kinds of subjection. Therefore humility in this light
takes on a negative meaning. On the contrary, in Israel and Judaism, man
is set in the context of God's action. His man is dry, Jemu
should be obedient and follow Him. Then it can be described as a servant of
God30 . In this approach, humility becomes a positive trait, thanks to
which man achieves a proper attitude towards God.
All Scripture presents humility as modesty and opposes it
vanity. A modest man is free from unfounded pretensions
and does not exalt himself because of his wisdom (Prov 3:7; Rom 12:3; cf. Ps 131:1).
Unlike pride, it expresses the sinful creature's attitude toward
God who is thrice holy. The humble man recognizes that it is from Him
who receives all he has (1 Corinthians 4:7) is called a servant
useless (k 17:10), he does not find the source of his worth in himself (Gal 6:3), he
admits that he is only a sinner (Isaiah 6:3ff; k 5:8)31 .
The Old Testament deals with the problem of humility in relation to poverty.
Israel is a nation that has been severely tested since its inception.
However, as a people of the poor, humiliated, persecuted, deprived of rights
and human care has always been surrounded by God's special care, being His
privileged people32. He will know the complete human impotence and misery of the sinner
detached from God. Then he would be tempted to turn evil to Him
with a contrite heart (Psalm 51:19) and, trusting completely, humbly surrender to His
dependent. The Israelites, praising God and begging Him for help, often called themselves
the poor (Ps 22:25, 27; 34:7; 69:33ff). Seeking God in the biblical sense
29 See ibid.
thirty
Cf. W. Grundmann, TWNT, vol. 8, pp. 1-4, after: K. Wójtowicz, Jesus as a teacher of meekness and humility
according to Mt 11:29, Kraków 1982, p. 24.
31
Cf. MF Lacan, Pokora, STB, p. 698; LB, entry: humility, pp. 634-635.
32
Cf. L. Stachowiak, Reflections on the biblical concept of humility, RBL 13 (1960), p. 204.
23
it took on the meaning of seeking poverty, which in turn is understood to mean humility
(Zeph 3:12; cf. Mt 11:29; Eph 4:2)33 .
In the Old Testament, humility is often associated with repentance for sin .
God willingly shows mercy to the humble,35 while pride is the road to degeneration.36
Humility, in fact, helps to discover and recognize the real human nature
condition (Sirach 7:16-17) and provides blessings in messianic times (Zech 2:3;
3:11-12)37 .
Old Testament examples of humility are Moses, the most humble
of people (Numbers 12:3), and the enigmatic Suga, who realized Boe's plans through his own
humble obedience unto death (Isaiah 53:4-10). They called for humility
and exhorted the prophets after their return from Babylonian captivity. They foretold, and
The Messiah will be a humble king and will appear among Israel on a donkey (Zech 9:9).
The God of Israel thus appears as the God of the humble (Jdt 9:11f)38 .
He most fully reveals his humility in the humanity of the Son of God.
He was born poor (Lk 2:7; cf. Lev 12:8), he experienced ordinary human work
as a calf (Mt 1.16-20), teaches from the position of a homeless homeless (Mt 8.20),
giving up worldly honors and powers (Mt 4:8-10; Jn 6:15),
his disciples' feet (Jn 13:1-17; cf. k 12:37-39), on the cross he died
in desolation and poverty (Jn 19:23-24) and was buried in someone else's grave (Mt
27:59-60). Jesus' humility was also evident in the fact that his teaching
He directed in the first place to the poor, the poor and the ignoble (k 6:20; Mt 5:3;
19:14b)39 .
Christ teaches and calls to imitate himself in an attitude of humility,
for he is the teacher who is meek and humble of heart (Mt 11:29). Not tight
for others, it combines in itself two directions of humility: the divine lowering towards
people because of the most perfect love and acknowledgment of their dependence on
33
Cf. MF Lacan, Pokora, STB, pp. 698-699.
34
see Ec 26:41-42; cf. 1 Samuel 2:7; 2 Samuel 22:28; 1 Kings 21:29; Psalm 69:11.
35
see Job 22:29; Psalm 25:9; 138.6; Proverbs 3:34; Sir 3:18-20.
36
see Proverbs 11:2; 16:18-19; 29.23; cf. Proverbs 18:12; Ab 1:2-4.
37
Cf. BM Ashley, live the truth in love. Biblical Introduction to Moral Theology, pp. 285-287.
38
Cf. MF Lacan, Pokora, STB, p. 699.
39
Cf. BM Ashley, y truth, p. 288.
24
Father in assumed humanity. Through teaching and the work of salvation, he
outlined man's role and the place for the implementation of God's plan40 .
In Christ, the idea of the Servant of God was fully realized. His humility
it led him to his crucifixion (cf. Phil 2:6-8). It is
the central moment of the New Testament teaching on Christian humility.
The glory of God and the social manifestation of humility play an essential role in it,
which also includes love and humility towards other people, which was largely a
deficiency of the Old Testament .
What is strictly or biblically put to service out of the virtues of humility is love.
In the person of Jesus Christ, the Servant of Yahweh, it reveals itself as the deepest
the motivation of His attitude of humble service.
2. Post of Suga Paski
The entire activity of Jesus Christ described in the evangelical tradition
it took shape in the light of Isaiah's prophecy about the Servant of Yahweh. New
The testament interprets it based on all four songs about the Servant
Paski from the Book of Isaiah. The life of Jesus and his passion were interpreted
based on these songs, not only by the original Christian community, but also by
Himself. Therefore, it seems reasonable to look at those mentioned
texts to justify the interpretation of the actions of Christ, which made him like him
to Suga Paski.
The four fragments of The books of Deutero-Isaiah43 reveal the mysterious
the figure of Sugi Paski, also known as Sug Boym or Sug Jahwe, std
40
Cf. W. Grundmann, tapeinoj, TWNT, vol. 8, pp. 1-4, after: K. Wójtowicz, Jesus as a teacher, p. 31; S.
Witek, Teologia, pp. 132-133.
41
K. Wójtowicz, Jesus as a teacher, p. 32; W. Klassen, Humility in the NT, in K. Crim (ed.), The
interpreter's dictionary of the Bible, Nashville 1976, p. 423; S. Witek, Teologia, pp. 134-135.
42
43
Isaiah 42:1-7 [8-9]; 49:1-6 [7-9a]; 50:4-9 [10-11]; 52:13-53:12. On the differences in distinguishing the
songs of the Lord's Servant in Deutero-Isaiah, see L. Bouyer, Son of the Eternal, Krakow 2000, pp. 159-160.
25
received the term songs about the Lord's Servant or songs about the Servant of God.
The number, extent, authorship and time of creation of these coins are still subject to change
discussion. However, it is evident that the four fragments have in between
Sat tight connections.
The author of the book, a disciple of Isaiah, spiritually related to him, by mouth
of the prophet conveys to all humanity the extraordinary promise of salvation that he will accomplish
on the path of humiliation, suffering and death of the Servant of the Lord-Messiah. this idea
appears at the saddest moment in the history of the chosen people. This is the first
such place in the Old Testament44 .
The context of the four songs gives them a specific meaning. Placed p
because they in the second part of the Book of Isaiah (chapters 40-55), called
consolations. It speaks of the coming of a God who will save his people not only under
politically from enemies, but above all in a spiritual way.
The nation of Israel is here referred to as the infidel. But the prophet does
mysterious and nameless Sug completely faithful to the God who has
to be a savior. Israel hopes in God, expects Him
intervention in the person of what king, who, having defeated his enemies, would lead
the kingdom of God on earth. Suga Paski, though he has the features of a king and is
a continuator of Davidic messianism, it nevertheless fulfills its mission for
the price of life dies manly. He is the mediator between God and the nation
in the work of salvation. He has the prerogatives of a king and, above all, a prophet. Is
therefore, in the first place, the bringer of truth, the bringer of law and
a covenant between people and God. He will take over his mission
all nations of the earth (Isaiah 42:1; 49:6). He will suffer many difficulties in order to
justify all sinners through suffering and death .
Exegetical attempts to explain who the Servant of Yahweh is diverge in two
directions: messianic and non-messianic interpretations46. According to
44
Cf. M. Bednarz, Jesus Sug Paskiem, p. 32; TD Alexander, King Suga. The Biblical Portrait of the
Messiah, Kraków 2000, pp. 150-151.
45
46
Detailed reasons justifying the messianic meaning of the four songs about the Lord's Servant can
be found in: J. Paciak, Izajasz praewem Chÿopi, Katowice 1987, pp. 91-99.
26
traditional interpretation favored by most Catholic biblical scholars

and a significant part non-Catholic, the person of Suga Paski is read
in a literal or at least typical sense as Messiah. Especially
in the fourth song, the messianic interpretation is agreed upon and
identification of Suga Yahweh with Christ. The question of compensation for
The sins and justifications of mankind are thus adequately explained when referred
to Jesus alone .
In the first song, God presents his Sug, whom he chooses
and love whom he pleases, upon whom he pours out his Spirit. Suga
it has the task of promulgating and disseminating laws to all nations.
His humility, gentleness and quietness are emphasized. Despite the oppression, he is
steadfast and carries out its mission with the help of God's power. He is to become a
covenant and light for all nations. 48 He is one who diligently considers
for the needs of others and is committed to justice. He does not run away from
inevitable adversities, he is relentless, resolute, courageous and faithful49 .
The second pie outlines a picture of Suga's choice and mandate. He speaks himself
about a person, that he was already called from his mother's wife, to mark the importance of his own
mission. Giving a name equals calling and assigning a task. God
endowed Sug with eloquence and eloquence. Hide him from
because he cares for him. Glorifying God will be an important task
A servant who will prove to be persistent in the attempt of failure. Yahweh himself promises
the gathering of Israel through his Sug, whom he will make a light for
nations to bring God's salvation to all the peoples of the earth. God speaks
about the contempt and replacement of Suga by Israel and at the same time promises a change
this situation: the subsequent acceptance of Suga and the effective instruction of the
Chosen People50 .
47
Cf. J. Paciak, Izajasz bard, pp. 96-97.
48
Cf. T. Jelonek, Prorocy Starego Testamentu, Kraków 1993, p. 143; TD Alexander, King, pp. 146-147.
49
50
See T. Jelonek, Prorocy, p. 143.
27
third pie due to text corruption, it creates difficulties
exegetical. The author presents Sug as the one who listens to God and gives up
trust in Him, so that he cannot succumb to the severe trials of suffering
physical and moral. It emphasizes his docility and obedience to God and his patience
in undertaking tribulations and hardships51. Suga has the ability to easily
pronunciation and deeper understanding of the words of God. Accept your mission without
resentment and opposition. Don't deter him from doing it by his experiences
humiliation and insults. It is easy for him to be impervious to insults because
the Lord helps him. The servant is sure that he is innocent, so he summons to court
your opponents. Already in this song, the idea of salvation through suffering is
outlined, to be emphasized in the next and last song about the Servant52 .
In the fourth song, God announces from the beginning that he will exalt his own
Sug. He emphasizes the inhuman disfigurement of his face, which will nevertheless become
still admirable. Then the people with deep sorrow tell
about the tragic fate and martyrdom He has pains. His fate is revealed mysterious
God's action that no one can understand. Suga's origin is shown behind
the help of a comparison to a latorola that grew from the stem and shoot of a plant on a barren one
ground. He does not have a delightful appearance, but rather contempt emanates from him,
abandonment, zayo with suffering. But he suffers innocently, which is why he gives
people healing and peace. Suga's manly death reveals him
characteristics, such as calm acceptance of suffering, patience,
silence towards the oppressors. His sacrifice will have a triple effect: it will
he enjoys offspring, his days are lengthened, and through him God is victorious.
The Servant himself received from Yahweh the assurance of complete happiness,
seeing the Light and eternal saturation53 .
The figure of the Lord's Servant from the four songs of Isaiah bears characteristic features
characteristics of the various characters of the Old Testament. His mission and mandate reflect
as if all the work of judges, kings, prophets, priests. In addition
51
52
See T. Jelonek, Prorocy, p. 143.
53
see ibid., pp. 143-144; TD Alexander, King, p. 147.
28
they have clear messianic characteristics attested in other scriptures
of the Old Testament concerning the promised Messiah.

In the opening words of the second song, Suga draws people's attention to the fact
his calling (Isaiah 49:1). Yahweh took a special interest in him

even before birth. Therefore, it seems that God had some
special intentions for his Suga. The motive for his choice turns out to be
extremely deep. For God is guided by a special love for him and
great plans for all people. As Yahweh himself says, Suga
he is His personal chosen one, beloved by Him (Isaiah 42:1). This

election is for the Servant an undoubted grace that enriches him regardless of his own
merit. God will give him a special gift of the Spirit. Wild this gift Spirit
enrich the soul of the Servant of Yahweh, shape all his powers to agree
with the thought and will of God, his activity and interior life. Such grace was
promised only to Immanuel (Isaiah 11:2)54 .
The servant of Yahweh, as the one who preaches the law and tries to
keep it (42:1-4), undoubtedly resembles Moses55 , the priests56, the prophets

teaching the law57, as well as the rulers of the Middle East58 who made the law
for their subordinates and guarded the rule of law among them59 .
A servant could also belong to the prophets, effectively preaching the word
Yahweh God (e.g. Jer 1:9n; 23:29). This is indicated by comparing his mouth to a sharp one
sword (Isaiah 49:2). This parallel may well point to his dignity
as king, he highlights this task of releasing the guilty (Isaiah 42:7; 49:9)
and as the Judicial Messiah (Isaiah 11:4). Suga will accept the mission
restoring freedom to the Israelites and bringing them back to their homeland
(Isaiah 49:6, 9-12), and thus assumes the role of Moses, who will bring
54
Cf. J. Homerski, Savior announced by Suga Paski, in: J. Szlaga (ed.), In the circle of Good News, Lublin 1984,
p. 131.
55
Ex 3:7-12; 19.1-40.38; Numbers 12:7; Deut 18:15; 34.10; Hosea 12:14; Ba 2.28.
56
Dt 33:10; 17.11; Jer 18:18.
57
Is 1:10; 8.16.20; 30:9ff and Isaiah 8:16; Jer 2:8; Eze 7:26; For 7.12.
58
For example, Hammurabi in Babylonia and Josiah in Judea (2 Kings 22:3-23:25).
59
JS Synowiec, The Prophets of Israel, Their Writings and Teachings, Kraków 1995, p. 296.
29
a nation chosen from Egypt, and Cyrus, doing a similar work for the Israelites and their
Babylonian captivity (Isaiah 45:1-5)60 .
The servant is to remove iniquity and oppression from the lives of the nations, he is to provide them
prosperity (Isaiah 42:4, 6n; 49:6) brings him closer to the ideal of a king, for which the
Israelites longed61 and the ideal of the Messiah, whom they expected62 .
Suga Yahweh is given some specific terms that indicate whether
it is on his messianic messianic- righteous title (Isaiah 53:11c), or this

64 .
royal dignity that the words covenant of humanity63 , the twig and the bark
He was honored with a special election (Isaiah 42:1), just like Patriarch Jacob,
Moses, King Saul, David or Israel as a nation65. Yahweh
formed him in his mother's womb and called him by name to fulfill his mission towards
nations (Isaiah 49:1,5), the prophet Jeremiah (Jeremiah 1:5) and the nation of Israel were
chosen identically66.
He was endowed with the spirit of Yahweh, like the judges of old, outstanding
warriors, prophets, great kings. In the future, I had the same gift of the spirit
according to some predictions, the Messiah (Is 11:2), the nation of Israel (Is 32:15; Ez
37:1-14) and every human being (Jl 3:1-2)67 will receive it .
He cares about the conversion of Israel (Isaiah 49:6), in exchange for which he meets evil
strong opposition (Isaiah 50:6). This puts him in the ranks of the prophets who admonished
their countrymen for their misdeeds and called them to be faithful to the Lord68 .
The servant is to make an offering of his life to God for the sins of many (Isa
53:10,12) is in fact a priestly act (Leviticus 7:1-6), but it has
worth much more than the sacrifices of the priests of the Old Testament, who
they only sacrificed animals, never for their own lives. Moreover, he stands up for
60
See ibid., pp. 296-297.
61
E.g. Psalm 72; 110.1n.6; Isaiah
62
61:1ff E.g. Isaiah 9:1-6;11:3ff; Mi 5.3n; For 9.9n. See JS Synowiec, The Prophets of Israel, p. 297.
63
Is 42:6; 49.9; cf. 2 Kings 23:3.
64
Is 53:2; cf. Isaiah 11:1,10; Jer 23:5; 33.15; for 3.8; 6.12. See JS Synowiec, The Prophets of Israel, p. 297.
65
Compare respectively: Is 45:4; Psalm 106:23; 2 Samuel 21:6; 1 Sam 16:8-10; Isaiah 41:8.
66
Is 43:1; 44.2. 24; 46.3. See JS Synowiec, The Prophets of Israel, p. 297.
67
See JS Synowiec, The Prophets of Israel, p. 297.
68
Cf. e.g. Is 1:2-31; Jer 3:22; Eze 3:17-21; 8:1-11:25; 18:1-32 and, for example, Am 7:10-17; Mi 2:6-11; Jer 1:6-8; 15.10;
17.17n; 20:7-18; Ezekiel 2:1-7;3:14ff.
thirty
sinners (Isaiah 53:12), which formerly was the task of prophets and kings69. penis
the role of a shepherd (Isaiah 53:6), which was also vested in kings, civil leaders of the
nation70, prophets (Zech 10:2ff) and the Messiah71 .
There is one characteristic in the Bible, but not the only thing, that the attitude
patiently endure tribulations and persecutions by the Suggest of the Lord
compared to a silent lamb (Isaiah 53:7). Jeremiah does the same
in a situation where he found himself in danger from the inhabitants of Anathoth (Jer
11:19)72 .
God does not leave his Suga without special help (Isaiah 42:1; 49:5;
50:7) just as he will not leave the prophets without it (e.g. Jer 1:8; Ez 3:8ff) and all Israel
(Is 41:10)73 .
The above-mentioned characteristics of Suga are related to those of Moses, the kings
of Israel, Cyrus, the priests, the prophets, the Messiah and Israel. It makes
it is difficult to determine who the mysterious figure of Suga Yahweh actually is.
An additional difficulty arises from the fact that and some of its features
characteristic of all these people and social groups, and moreover
statements about the Servant contained in the songs are in the present tense,
past and future. All of this has laid the groundwork for many, often very much
different ways of interpreting Suga's character. However, all these
the attributes attributed to him identify him with the Messiah. Author of Deutero-Isaiah
he probably wanted to present the figure of the Messiah with the most beautiful virtues
inherent in Israel's political and religious leaders and sees in it
the fulfillment of the greatest desires that have grown around him over the centuries74 .
In addition to the above-mentioned virtues that result from the type and nature of the mission
proper Servant of Yahweh, one cannot omit his personal characteristics. fill up
for they picture a special elect God and give additional motives for
69
1 Samuel 7:7-12.16; 11.14n; 12:19-23; Am 7:1-6; Jer 15:11; 18.20; 42.2; Eze 9:8; 11:13 and 1 Kings 8.
70
Jer 2:8; 10.21; 23:1-4; Eze 34:1-10; For 11:4-17.
71
Mi 5:3; Ezekiel 34:23ff; 37.24n. See JS Synowiec, The Prophets of Israel, p. 297.
72
JS Synowiec, The Prophets of Israel, p. 298.
73
See ibid., p. 298.
74
See ibid., pp. 298-302.
31
identifying him with the person of Christ. The best characterization of Suga's personality
the author of Deutero-Isaiah wrote down the first song about him.
In Suga's disposition, the greatest attention and interest is aroused by him
quiet, calm and extraordinary moderation (Isaiah 42:2-3). His mission will not
loud, it will not be celebrated with publicity. The servant will not call or raise
gosu, like someone who is downtrodden. If he himself had not been in a state of oppression, of dejection,
that means you won't complain, it would be illogical. God
endowed the Servant with the gift of the Spirit and gave him the task of establishing
peoples of law. Even so, the Servant will be oppressed, but he will not call
help, it will not be demanded and shouted for. She won't complain
because of the hurt and oppression. In the first song, however, there is no speech
75 .
about the causes and types of his suffering
Hush Sugi describe two significant metaphors: a broken reed
and a smoldering wick. According to one interpretation, they pay attention to
subtlety, goodness and great understanding for others. Accentuate more
Suga's manner of conduct than his personal characteristics, because these are the qualities that
make it easier Connecting with people, it's easy to find the good that is hidden
in man. Other interpretations, on the other hand, pay attention to future suffering
and Suga's humiliation. These experiences, though they weighed him down so much, and
they might have been compared to a bruised, bruised reed, but they were not him
able to speak. Through exhaustion and weakness, they made him a kind
the barely smoldering wick of the oil lamp, and yet they did not extinguish the spirit and
power that motivated him to fulfill his assigned mission76 .
According to Homerski, there is no basis for the legitimacy of these interpretations,
resulting from the grammatical analysis or from the analysis of the context of the songs. This is why
it is concluded that these metaphors of a bruised reed and a smoldering wick are intended
solely to emphasize the quietness and humility of the Servant of Yahweh .
75
Cf. T. Szczurek, Niezomny Suga Jahwe (Iz 42, 1-4), in: S. ach M. Filipiak (ed.), Messiah in the
biblical history of salvation, Lublin 1974, pp. 97-104.
76
See ibid., p. 132.
77
J. Homerski, Zbawiciel, p. 132.
32
Analyzing the content of the metaphors, the inflexibility of a weak reed imposes itself on them
and the light of an extinguished lamp. Both the reed and the lamp are fragile things that
easily destroy, blur or blow away. However, it turns out that a power against
illusions and nature appears unexpectedly in them78. through t
in contrast, Suga's unwavering power appears despite the visible weakness,
in which he is located. Despite this weakness, he will bring the law, he will surely
fulfill the task. God's plans will be realized steadfastly, unfailingly79 .
The first pie thus gives the image of Suga Yahweh as the one who is silent
80 .
and steadfast in suffering, he faithfully and unfailingly brings salvation
These reed and wick metaphors outline oppression in general terms,
Sug's suffering, which is gradually concretely presented more precisely and more
in successive songs81 .
In the second song, Suga himself presents his vocation and effectiveness
a mission that is carried out amidst suffering. He admits to
Doubts: I said: I toil in vain, I have spent my labors in vain and for nothing
siy. But my right is with the Lord, and my reward with my God (Isaiah 49:4).
He confesses that he was despised, humiliated, equated with a slave, but he found it
pleasing God, who will support him with his power and accomplish his task. This
the theme is further developed by the third pie. God, strengthening Sug in his mission, does not recognize
I suffer, but it shows them in concrete terms: I gave my back to the beating ones and my cheeks
my ford. I will not cover my face from insults
and spitting (Isaiah 50:6). Ultimately, however, God will ensure his success. In the blanket
four o'clock celebrates Suga's triumph, paid for in detail
suffering, mk. This pie explains the suffering of Suga, who is expiation for the sins
of all people (Isaiah 53:11)82 .
78
Confirmation of such an understanding of these two images can be found in other places in the Holy
Scriptures, e.g. Isaiah 43:17, as well as the ancient Babylonian lamentations. Cf. T. Szczurek,
Niezomny Suga Jahwe, p. 110.
79
Cf. T. Szczurek, Niezomny Suga Jahwe, pp. 108-110. ibid.,
80
p. 115.
81
See ibid., pp. 114-115.
82
See ibid., pp. 113-115.
33
A puzzling character from the four songs of Deutero-Isaiah in the earlier ones
rabbis are not considered messiah. It is in the New Testament that it begins
emphasized as a type of Messiah Jesus. To argue for the Messiahship of Jesus
the texts of these songs come fully only in the reflections of the apostles or
evangelists and in their kerygma83 .
A special testimony to this is the quotation in Mt 12:18-21
fragment of the first song about Suga Yahweh. In the context of Jesus' contention
with the Pharisees and the first decision to agree with Him and then change Him
Him whereabouts and the continued healing of the sick, the Evangelist recalls
by Suga Paski. Jesus, fleeing from publicity, proves his point
messianic mission through wisdom and miracles. It does it even more when
he avoids disputes with opponents who reject him anyway, and he brings help to others.
In this way, he does not stop in saving action. Jesus, like Suga, succumbs
persecutors, being somehow weaker than them. Despite this, however, God
continues to implement the plan of salvation84 .
Jesus is perfectly aware of His own realization of this
biblical type of Messiah. She tells her students about this during the Last
Supper, sensing the approaching torment: () I tell you: what is
written must be fulfilled in Me: "He was numbered with the evildoers." This
for what concerns me comes to an end (k 22:37). Jesus quotes the text
from the fourth song (Is 53:12) about the sacrifice of the Suga of the Lord, which has a value
expiation Prophecy quite clearly and literally, not just in meaning
analogous, is fulfilled in the person of Jesus. It fills up as what
irrevocable, how irrevocable are God's decisions regarding the plan of salvation85 .
Finally, the catechesis of the early Church showed a clear connection
Jesus with the Lord's Suggest. Deacon Philip telling an Ethiopian courtier
The Gospel about Christ uses the fragment of Isaiah 53:7-8 (Acts 8:32-
83
Cf. A. Jankowski, Development of the Christology of the New Testament, Kraków 2005, p. 27.
84
Cf. T. Szczurek, Niezomny Suga Jahwe, pp. 115-117.
85
Cf. A. Jankowski, Development of Christology, p. 27.
34
35). The figure of the servant is also mentioned by the author of the Letter to the Philippians,
who talks about Jesus who assumed the form of a servant (2:7) and had to suffer as a son of man .
The character of the Servant, due to his mission and spiritual attitude,
surpasses all the characters of the Old Testament. It shows above all
now the post of biblical messianism, which is the Messiah-Suga. In the idea
In the messianic world, expiatory suffering is a saving suffering. herself for
The figure of Sugi Yahweh is within messianism the masterpiece of the revelation of the Old
testament. The New Testament takes up the Christological meaning of the Servant of
God, thus developing the doctrine of Jesus' redemptive work .
The next step in this work will be to show the topic of Suga's character similarity
of the Lord and Jesus Christ in the John's Gospel.
3. Jan's painting of Suga Paski
A cursory reading of John's writings leads to the conclusion that he does not appear
in them the topic of Jesus Sugi Passkiego. Only an insightful exegesis of the fourth
The Gospel reveals a close connection between the presentation of Jesus as the Branch of God
with the Lord's servants from Isaiah's songs.
John the Baptist in the presence of his disciples calls Jesus the Lamb
God who repels the sin of the world. He says these words while giving
baptism in the Jordan, when Jesus stands among sinners. He confesses in Him the Lamb
God who takes away the sins of all people. This kind of appeal to the Israelites
does not remain unanswered: two of John's disciples follow the Lamb , having heard the
testimony about him (Jn 1:36)88 .
Lamb Boy is the most original messianic title he has
Old Testament coloring. The nation of Israel was compared to a lamb,
86
Cf. T. Brzegowy, The Prophets of Israel. Vol. I, Tarnów 1994, p. 192.
87
T. Jelonek, Prophets, p. 144.
88
See A. Paciorek, The Gospel of the Beloved Disciple, Lublin 2000, p. 210.
35
persecuted prophet-sug, but no more. w. John the Evangelist writing
about the Lamb of God, who takes away the sin of the world, refers in a specific way to
many places in the Old Testament.
The history of exegesis shows various translations of this title. He was carried away
both to the daily sacrifices made in the temple (this interpretation no
corresponds, however, to the one-time death of Jesus) and to the Paschal lamb.
The second interpretation is supported by the time of the judgment and the death of Jesus
(John 18:28; 19:14, 30-31) which, according to the Gospel of St. John, takes place
at the moment of sacrificing the Passover lamb in the Jerusalem temple
and refraining from breaking His shins on the cross by the soldiers
(John 19:33,36). The blood of the lamb in a symbolic way saves from enslavement,
the blood of Christ washes away sins89 .
Treating the Lamb of God as the Paschal lamb, however, seems to be
unlikely in the context of the Gospel of John, and for a reason
the dubious appearance of the motive of atonement. Morning and evening at the temple
of Jerusalem was a lamb without blemish. T victims repeated
repeatedly, so at this point it does not correspond to a one-time sacrifice
Jesus (cf. Jn 19:37). The atoning sacrifice for sins was a goat
exiled in the desert to Azazel (Lev 16:9ff), and Jesus is in no way
this scapegoat. He himself takes away the sin of the whole world (1 Jn 2:2), and not
only the chosen nation90 .
As a type of the Lamb of God, the sacrifice of Isaac, which was supposed to be
made by Abraham, was also given (Genesis 22)91. This sacrifice, or rather Abraham's readiness to make
in the sacrifice of her only son, is of indirect importance for the uprising
Lamb of God symbol. the Jewish haggadah connected it with the Lord's Servant from Isa
53 and the Passover lamb. That's why the title Lamb Boy could be
the concept of Suga and the Paschal lamb, and its roots reach to the sacrifice
Abraham. However, it is only the image of Isaac's sacrifice presented in Romans 8:32 that
89
Cf. M. Bednarz, Jesus Sug Paskiem, pp. 207-208; S. Gdecki, Introduction to Janowe's writings, Gniezno
1996, p. 49; A. Jankowski, The liturgical year in the light of the Bible, Kraków 1993, p. 51.
90
See A. Paciorek, Gospel, p. 211.
91
36
explains the fact of the atoning death of Jesus, fully fits the typological
92 .
explanation of this title
Contemporary exegetes93 also see the Lamb of God as a symbol
the suffering and triumphant Messiah. It leads them to that interpretation
juxtaposition with the text of the Apocalypse of St. John, in which the slain lamb brings
salvation and victory to enemies (Rev 7:17; 14:1-5; 17:14)94 .
It seems very unlikely, however, to identify Jesus
as the Lamb of God, it was derived from the Lamb of the Apocalypse (Rev 5:6, 12).
This motif was familiar to the author of the fourth Gospel, but the Lamb in the Apocalypse is
firstly avrni,on, not avmno.j, secondly it is synonymous with Messiah who
receives life and power from God (Rev 5:12ff). After all, the author of the Apocalypse does not give
direct references to the intercessory suffering of the Lamb, but only allusions (Rev 5:9;
7:14; 14:4)95 .
Yet another analysis of the Lamb of God title points to the sacrifices of small
animals through which reconciliation was made after sin96. However, come
Jesus abolishes the necessity of the sacrificial rites by means of which renewal was made
He has a relationship with God, and it fulfills the promise of salvation and repels the sin
of Jerusalem (Isaiah 40:2)97 .
The characteristics of the sacrifice of Jesus and the Passover lamb match the sacrifice
of the Lord's just service (Isaiah 53:7). Therefore, understanding is possible
Jesus of the fourth Gospel as the new Sug Yahweh by similarity
between him and the Lamb of God, who stayed for our sins, for our faults
burdened with our suffering and our pains, he was killed for sins
92
Cf. A. Paciorek, Gospel, p. 212. Cf. F. Gryglewicz, Spiritual character of the Gospel of John, Pozna-Warszawa-
Lublin 1969, p. 45; Bro. Ephraim, Jesus. Practicing Jew, Kraków 1994, p. 89.
93
among others CH Dodd, S. Mdala, A. Marchadour, H. Witczyk, A. Paciorek.
94
Cf. M. Bednarz, Jesus Sug Paskiem, pp. 209-210; J. Ratzinger (Benedict XVI), Jesus of Nazareth, Warsaw 2008, p.
32.
95
96
X. Léon-Dufour proposed such a conclusion in Lecture de lÉvangile selon Jean, Vol. 1., Chapitres 1-4,
pp. 174-175.
97
37
his people and will justify many (Isaiah 53:4-12) 98. No wonder then that
contemporaries of many exegetes, as well as the Fathers of the Church and commentators
antiquity, or the Lamb of God with the lamb from Isaiah 53:7.12. It allows it
the Greek expression o[ a.mnoj tou/ qeou/ (Lamb Boy), which may correspond
Hebrew hl,j. Whereas the Aramaic word aylj which means both
the lamb, the boy as well as the servant, makes it possible to translate John's utterances
the Baptist through the Lamb of God or through the Suggest of the Lord. However, translator
Greek from theological themes will use the first possibility, because
Suga Paski is compared in the fourth song to a silent lamb led to the slaughter (Iz
53:7)99 .
There are several similarities between the Lord's Suga and Christ as the Lamb. After
first, both characters belong exclusively to God the Servant by vocation
and choice (Isaiah 42:1; 49:1), and the Lamb through yew is one with God (as indicated by
genitive tou/qeou/). Secondly, they enjoy the special assistance of the Holy Spirit (Is
42:1; cf. 62:1 and Jn 1:32-33)100. Yet another similarity
is the theme of the new Moses of Jesus appearing in the Gospel of John.
Moses and Suga Paski both brought the Law, with Moses
in the form of the Torah and only to the Chosen People, and Suga to all nations.
Moses mediates the Covenant from Mount Sinai, and Suga is the mediator
101.
of God's new covenant with all mankind
Further utterance of John the Baptist specifying the Lamb of God
(oài;rwn th.na`marti,an tou/ko,smu) confirms that He is associated with the figure of the
Servant of the Lord from Deutero-Isaiah102. Jesus, thanks to the gift of the Holy Spirit reptilian
the sin of the world. Sin here means an attitude of unbelief, disobedience to words
of God, the rejection of Jesus as the Son of God, the failure to acknowledge His teaching.
98
S. Gdecki, Introduction, p. 49; G. Martelet, The Lamb Chosen Before the Creation of the World, ComP 4
(1984) issue 1, pp. 8-9; F. Gryglewicz, Spiritual character, pp. 51-52; J. Ratzinger (Benedict XVI), Jesus,
pp. 32-33.
99
Cf. M. Bednarz, Jesus Sug Paskiem, pp. 210-211; A. Paciorek, Gospel, pp. 210-211; S. Mdala, Christology
of the Gospel of Saint John, Krakow 1993, p. 239; J. Ratzinger (Benedict XVI), Jesus, p. 32.
100
Cf. H. Witczyk, Here is the Lamb of God who conquers the sin of the world (Jn 1:29). The Eucharist and
the "sin of the world", in: Bible about the Eucharist, S. Szymik (ed.), Lublin 1997, pp. 130-131.
101
102
It resembles the following passages from the Book of Isaiah: 42:1-9; 49:1-7; 50:4-11; 53.4.6.7.12.
38
It applies to the whole world (ko,smoj), not just many (polew/n), as it is written
in Isaiah 53:12 (and He bore the sins of many). This expression strongly
emphasizes the universal meaning of Christ's passion and death . [103]
The Gospel of v. John presents Jesus as the Messenger of God and the Lamb
of God who, bringing saving revelation, repels the sin of the world (Jn 1:29).
The words of John the Baptist clearly refer to the oracle of Isaiah,
announcing that the Servant of the Lord will bring the Law to all nations, and this one
the way will be a light to them (Isaiah 42:1f.). Most likely intention
The evangelist was presenting Jesus as the Lamb of God who slays
the sin of the world, indicated the fulfillment of the prophecy of Isaiah 42:1ff in Jesus
of Nazareth, who actually frees all people from their sins.
According to the Judaic belief, the law cleanses the sins
of Moses. The evangelist, on the other hand, attributes the role of purification exclusively
to Jesus. He states that only persistence in the teachings of Jesus can accomplish
deliverance and purification from sins. Only Jesus-Lamb Boy removes the sin of
the world104 .
The words: who takes away the sin of the world are a repetition of Isaiah 53:12e, because
the Hebrew word af' ên" used in the text of the prophecy has a double meaning:
to bear or agree to something (in this case, sins). In the Septuagint it is translated
with the first meaning. In the words of John the Baptist
the act of slaying is expressed by the Greek verb ai;rwn (and not, as
in Is 53:4, avfi,hmi), also with a double meaning: it lifts and it clears.
In the fourth Gospel, it also appears when there is talk of destruction
by the Romans of the Jerusalem temple (Jn 11:48) and about the rejection of Jesus by
Jewish leaders and putting Him to death (John 19:15). The context of the Gospel
thus it points to the destruction, destruction and victory of the sin of the world.
In view of the above, the mission of Jesus-Lamb resembles the mission of the Suga of the Lord,
to bring to the pagan nations the Law, the knowledge of God, that is,
103
Cf. M. Bednarz, Jesus Sug Paskiem, pp. 213-214; F. Gryglewicz, Spiritual character, p. 53.
104
105
Cf. F. Gryglewicz, Spiritual character, pp. 43-48.
39
revelation and whose teaching, thanks to its effectiveness (Isaiah 42:3-4), will create
world without sin. Jesus' word of revelation will bring to the whole world
knowing God's will, because to take away the sin of the world is to remove it
ignorant of God and His word. On the other hand, Lamb Boy
he resembles the Suggest of the Lord who bears our sins (Isaiah 53:4) and is guided
to be killed (Isaiah 53:7). This is a reference to a clear salvific announcement
and redeeming death of Christ. He repels the sin of the world by his passion,
death and resurrection, and the fourth song about the Lord's Servant (Isaiah
53:3-5.12.6.11b.10) was an announcement of this
The image of the Lamb of God, who repels the sin of the world, is the carrier of ideas
forgiveness. It is not clearly exposed, because the cross for
Jesus in the Gospel of John is above all a place of exaltation, it is
understood as a moment of glorifying the Son of Man. Despite this,
The evangelist confirms the familiarity in several places in the Gospel ideas
intercessory death of Jesus.
Jesus calls himself the Good Shepherd and declares that he will give for the sheep
your life (John 10:11,15). This is an expression of Jesus' greatest concern for people (but
The evangelist does not speak of the Good Shepherd's death for the sheep.) The idea of forgiveness
is expressed clearly in the following words: The bread that I will give,
is my body for the life of the world (John 6:51c). They refer to
eucharistic theme in the synoptic gospels (k 22, 19, 20; Mk
14.24). This context allows us to understand the body of Jesus as an instrument of redemption
107
of the world who accomplished this work through death.
The idea of intercession can also be found in the parable of the grain
of wheat falling into the ground and bearing much fruit (Jn 12:24) and
in the high priest's discourse of Jesus: For them I consecrate myself,
that they also may be sanctified in truth (John 17:19). We have a typical vocabulary here
106
Cf. M. Bednarz, Jesus Sug Paskiem, pp. 213-216; H. Witczyk, This is Lamb Boy, pp. 135-142; F.
Gryglewicz, Theology of the Acts of the Apostles, Catholic Letters and Writings of John the
Evangelist, Lublin 1986, pp. 94-96; F. Gryglewicz, The meaning of the Passion of Jesus in Janowy
estuary, in: F. Gryglewicz (ed.), The Passion of Jesus Christ, Lublin 1986, pp. 260-263.
107
See A. Paciorek, Gospel, pp. 213-214.
40
sacrificial (cf. Exodus 13:2; Dt 15:19), and this can be confirmed by understanding
Jesus in the category of Priest and victim (Hebrews 9:13; 10:4-14; 13:12)108 .
Isaiah's Servant performs the work of salvation, he gives his life as a sacrifice
for sins (Isaiah 53:10). The nature of its operation is based on a service based on
complete voluntariness, and demanding the highest price, the sacrifice of life and that
in inhuman humiliation. He is simply a servant: to the people whom
it brings purity and life, and towards God, whose will he fulfills in a way
perfect. Jesus is that Sug when in His body we bear our sins on
tree, that we might cease to be partakers of sins and live for righteousness
(1 Peter 2:24). I accept death silently, so that I may be effective for all people.[109]
.
The author of the fourth Gospel refers to two quotations from the Book
Isaiah at the end of Jesus' public ministry (John 12:37-43). Try
answer the question why people did not believe Jesus.
First quote: Lord, who will believe our voice? And Pasek's arm
to whom was it revealed? (John 12:38) is taken from Isaiah 53:1 and corresponds to the whole thing
Jesus' teaching and the signs he does. The complaint of the prophet who will quote
Evangelist, confirms the unbelief and rejection of those who listened to the words of Jesus,
they saw his signs and could not see the working of God in all this,
when Jesus identified himself with the mission of the suffering Servant of Isaiah110 .
Quoting by the Evangelist these words of the Prophet in connection
with the title of the Lamb of God, it emphasizes the modesty and humility of Jesus. Even though it is
He is present among people as the promised Messiah, but this remains
unrecognized. He comes defenseless and gentle, and suffers a categorical one
rejections. He carries out his mission in a spirit of great humility and does not seek
efficiency or recognition. .
108
see ibid., p. 214; K. Romaniuk, A. Jankowski, Priesthood in the Holy Scripture of the New
Testament, Krakow 1994, p. 68.
109
Cf. G. Martelet, Baranek, pp. 9-10.
110
111
Cf. H. Witczyk, Oto Baranek Boy, p. 130.
41
Second quote: He will blind their eyes and harden their hearts lest they not
they saw with their eyes and did not know with their heart, and they did not turn to me to heal them
(Jn 12:40) is obviously the evangelist's rewording of the text from Isaiah 6:9-
10. This prophecy explains the unbelief of the Israelites and emphasizes it as well
elsewhere in the New Testament, an actual plan of salvation. yeah
unbelief is the salvific-historical consequence of God's unfathomable plans
and although St. John expresses it in a Semitic way as a direct dependence
causes, this in no way diminishes man's responsibility (John 12:42-43)112 .
WJ 12,37-43 The evangelist not only evaluates a given situation
history, but he reflects on his unbelief in Jesus. Even
God's inclusion in His plan of hardening the Jews does not
prevent individual people from believing in Jesus, and those who do Him
rejected, remain guilty. The evangelist gives moral evaluations of guilt for
sticking and hardening. The fundamental issue is why Jews,
who knew the Sacred Scriptures and sought God (cf. Jn 5:39), refused to believe
in Jesus despite the testimony of God. There is a contrast between attitudes
self-centeredness, seeking one's own respect and human worship, and
surrendering to God in total obedience113 .
WJ 12:41 (Thus said Isaiah, because they will see His glory)
The evangelist himself comments on the quoted passages from the Book of Isaiah and recalls them
in the first quote to the Servant of the Lord, he refers the vision from Isaiah 6 to himself
Christ. This explains the words: that I may heal them (Jn 12:40)
they refer to Jesus, because the task of the Servant of the Lord is to heal
(Isaiah 53:5), but this will only happen when the mystery is fully revealed. This is why
the mention of glory (Jn 12:40) is related to the fourth song about the Lord's
Servant (Is 52:13)114 .
112
113
See ibid., p. 225.
114
See ibid., p. 226.
42
In addition, the motif of exalting Suga Yahweh in Isaiah 52:13 could be
presumably the impetus for the author's interpretation of the fourth Gospel
the exaltation of Christ on the cross as a glorification (John 12:23; 17:1). At John's
exaltation refers only to the Son of man (John 3:14; 8:28; 12:34),
while the adoration not only to the Son of Man (John 12:23; 13:31ff), but
also to the Son (John 11:4; 12:28; 17:1,5). The hour of the Passion began with praise
(Jn 12:27; 13:1)115 .
The author of the fourth Gospel, referring to the Old Testament
presenting the Lord's Suga, uses the text of the Hebrew bible to make even more
will emphasize the thought and develop the topic of Suga more, which would not be possible with
using the Septuagint. In addition, he makes minor changes to these quotes.
He treats them rather in an editorial way: he freely adapts them to the discussed
situation and the course of his theological reasoning116 .
the testimony of John the Baptist (Jn 1:29.34), similarly to the synoptic description
baptism (Mk 1.9-11; Mt 3.13-17; k 3.21-22) and transfiguration of the Lord (Mk 9.2-
8; Matthew 17:1-8; k 9:28-36), contains references to various texts
Old Testament. Above all, however, it refers to Isaiah's songs about the Servant of
the Lord117 .
The image of the Lamb of God that takes away the sin of the world emphasizes in a way
clear universalist features of the expiatory death of Jesus Christ,
and is best explained in reference to two earlier traditions:
typology of the Servant of the Lord bearing our sins (Isaiah 53:4), similar
the silent lamb led to the slaughter (Isaiah 53:7) and the typology of the lamb
Easter, which is also made visible in the story of the Passion (Jn 13:1; 19:14, 33,
36)118 .
This reference is surprising in the case of the fourth Gospel.
It is about worship, and above all about humiliating death
115
116
Cf. M. Bednarz, Jesus Sug Paskiem, p. 227; F. Gryglewicz, Spiritual character, pp. 46-47.
117
118
See J. Gnilka, Theology of the New Testament, Kraków 2002, p. 346.
43
Christ, which caused people to turn away from Him (John 12:37-43).
The evangelist emphasizes the exaltation of Jesus, not his elevation, he emphasizes
for the subject of His royal dignity. In this context, the testimony of John
the Baptist about Jesus-Lamb of God (Jn 1,29-34) and the mention
about the failure of Christ's mission (John 12:37-43) prove that the idea of Jesus as
The servant of the Lord was alive in the early Church and in no way diminished
the greatness and glory of Christ .
Let the summary of this part of the work be a distinction

the common one that its individual parts create for a particular event
Jesus washing the feet of his disciples. Pokora, suba, Suga Paski as
Old Testament type, pattern and its fulfillment in the fourth Gospel
all these concepts and themes revolve around one common theme and are based
on a common foundation, which is mio. This has its justification
in looking at mio as a reference to oneself and to other people. Humility as
an attitude of truth about oneself, one's position in society, one's relationship to
God, although it was often understood as self-destruction, self-abasement or
degradation of one's dignity resists and grows out of a properly shaped one
my own love. It aims at knowing the objective image of oneself as
of man and the acceptance of his human dignity. Likewise, if not
has signs of slavish dependence, it consists in giving oneself out of love,
whether to someone of a higher social position or to someone of equal status
or even rejected by all. Both attitudes of humility and suba
or a type of Isaiah Suga Paski. Killed first by
God, accepts humbly his mission of serving his brothers,
also the most forgotten, the poorest. Having found motivation
of his mission in love, he even accepts the humiliation caused
shameful suffering and death. I fully accepted his mission
and will be fulfilled by Jesus Christ, presented as Suga Paski by the author
119
44
fourth gospel. Lamb of God who takes away the sin of the world precisely with love
accepts and perfects human dignity. By becoming our brother, he reveals himself
the most perfect love in the passion and death of the cross.
This topic is a broad basis and a constantly recurring theme for
salvation events of Jesus, of which he is a sign and symbolic announcement
washing the feet of his disciples.
45
II. Jesus washing feet
Jesus' whole life was life for others. It was most revealed
in his death on the cross. This is how far Jesus' elation expresses
the truth is that He has become the servant of all, like the servant of the Lord (Isaiah 52:13),
who will give his life to cleanse people from their sins. The Son of Man does not
he came to be served, but to serve, and to give his life a ransom for many
(Mk 10:45, cf. Jn 13:14). Jesus as a servant, moreover Suga Paski, performs a deeply
symbolic gesture of washing the feet of his disciples120 .
In this part of the work, the symbolic will be analyzed in detail
gesture of Jesus washing the feet of his disciples during the Last Supper.
The first paragraph extracts this action from the context of the entire Gospel of John,
its individual parts and the situation of the Last Supper. Another paragraph
there will be a literary analysis of the description of Jesus' gesture to make it possible in the third
drawing conclusions regarding its meaning and symbolism.
1. The context of the washing of the feet
a) The broader literary context

The main idea of the fourth Gospel, which comes to mind from the analysis of many
the proposal of its structural division boils down to the topic of Revelation
Jesus, requiring His listeners to answer them. Excitation
and strengthening faith in the Revealed Word is the main purpose of the Gospel
frame it: prologue (Jn 1:1-18) and epilogue (Jn 20:30-31). The process of Revelation itself
presents itself as a kind of drama whose acts consist of
successive moments of the mystery of the Son of God. Jesus himself presents it this way:
I came from the Father and came into the world; I leave the world again and go to the Father
(John 16:28). Two parts of this drama: the departure from the Father and the presence in between
120
46
people (chap. 1-12) and returning to the Father (chap. 13-21) reflect
the most common division of the Gospel of St. John. The foot-washing scene is in the second
veneration, called the Book of Glory, the Book of the Passion, or the Book of the Apparition
of Jesus to the Disciples121 .
This part is largely filled with a series of speeches of Christ

delivered at the Last Supper to his disciples. Their meaning
is best explained only in the light of the recent events described
in chap. 12. In fact, it is the perspective of Jesus' passion and death on the cross
and the introduction to the second part of the Gospel. Mention of the Passover dawn
(Jn 12:1), anointing in Bethany (Jn 12:1-11), solemn entry into Jerusalem
(Jn 12:12-19), Greeks' attempt to meet Jesus (Jn 12:20-36), announcement
the coming hour of the glorification of the Son of Man (John 12:23)that's all
it is the paschal context of the events from Chapter 13. Public
The revelation of Jesus ends with the statement about the rejection of Him by the world. From
now the addressee changes Jesus, inaccessible to the Jews, addresses his
disciples122
.
In the context of recent public appearances and a clear rejection

by the Jews, Jesus turns to his disciples to explain to them the meaning
of your life. I want to prepare them for the upcoming apparent time
the victory of darkness, which will indeed prove to be the hour of His glory. Speech
Thus, the words of Christ are a spiritual testament, full of doctrinal content of
exceptional importance .
Their arrangement, style and vocabulary are typically John's. In addition
these speeches are easy to distinguish from the surrounding text (chap. 13-17)
as a separate literary unit. Their single theme allows for this
(Jesus' departure), one-spatial (Upper Room), one-time (before
Easter), one character (disciples of Jesus) and one species
121
Cf. B. Kluska, I teach the icons of Christ. Exegetical and theological study of the Poegnalna Speech J
13:31-16:33, Lublin 2007, p. 55.
122
See ibid., pp. 64-66.
123
Cf. L. Stachowiak, Gospel according to St. John. Introduction, translation from the original commentary,
Pozna 1975, pp. 297-298.
47
literary, i.e. farewell speech. In addition, they are distinguished by inclusion

the first verse of chapter 13 and verses 25-26 of chapter 17. is she
because the text framed inside with the following themes: the relationship of Jesus to
to the Father and to the disciples, the departure of Jesus, the theme of the world and Jesus' love for
disciples, which has its origin in the Father's love. Thanks to this inclusion, the purpose
of the hour of Jesus' passage from the world to the Father in an atmosphere of love is approximated .
The most common division of the material constituting Jesus' speeches is

distinguishes four series of them: a) Jn 13:31-14:31 Jesus communicates the coming hour
and says goodbye to the disciples; b) John 15:1-16:4a encourages students, he says
about community relations and dealing with outside hostility;
c) John 16:14b-33 comforts distressed disciples; d) John 17:1-26 prays for
126
them125. However, otherwise this matter could be divided ,
one must undoubtedly assume that there is a close connection between these sayings of Jesus
with parting instructions that He may have uttered in various

historical circumstances. Their form, characteristic of St. John, does not
undermine the historical character of the speeches127 .
Jesus' speeches bear a literary likeness to
a well-known literary genre in Judaism called farewell speech 128. The
following features of this genre can be seen in their scheme:
a) giving the last instruction by the dying person and for this purpose
gathering your loved ones; b) remembering the works of God and pointing to them
his life to imitate; c) commitment to comply with instructions
and mutual love; d) a foreshadowing of future suffering, bound
with subsequent joy and peace; e) prayer for faithfulness to God and His will.
In Janowy's edition, this pattern acquires original features: character
124
Cf. B. Kluska, Ucze, pp. 66-68; W. Thüsing, May All Be One. The High Priest's Prayer of Jesus, Kraków
1996, pp. 121-126.
125
This is the division proposed by R. Schnackenburg. P. Perkins, John, KKB, p. 1156.
126
For example, A. Paciorek divides it as follows: 1. Jesus gives an example of love and service (John
13:1-38); 2. first discourse (John 14:1-31); 3. Second Discourse (John 15:1-16:33); 4. Jesus' prayer
(John 17:1-26). A. Paciorek, Gospel, p. 347.
127
Cf. L. Stachowiak, Gospel, p. 298.
128
cf. Gen 47:29-50:14; Josh 23:1-24:32; 1 Samuel 12:20-25; Tob 14:2-11; 1 Mac 2:49-70; 2 Macc 7:1-42;
especially in the speeches of Moses from Dt and in the NT, e.g. Acts 20:17-38; 2P; 1 Timothy 1:12-27.
48
monologue-dialogue, the synthesis of the essence of Christianity, the announcement of the departure
and return of Jesus129 .
John's description of Jesus' speeches at the Last Supper reveals
similarity to events and thoughts zk 22:14-38130. That can tell
about the use by both evangelists of the same oral tradition that was
earlier than the Mk source, and which presents a completely different optics
events at the Last Supper. It probably comes from this tradition
foot washing, Judas' betrayal, and Peter's denial. The same applies
institution of the Eucharist, which the synoptics left in their proper place, and which
only the announcement of the author of the fourth Gospel placed in ch. 6131 .
The episode of the washing of the feet is included in the Last Supper. For this reason
comparisons to the same event (supper) come to mind
presented by synoptics. According to John's tradition, the death of Jesus
took place on the Day of Preparation, which was Friday, the 14th of Nisan.
Therefore, the Last Supper, which Jesus ate with his disciples, took place before
Easter, however, is not a precise time. Therefore, it is difficult to say whether it was
a Passover supper132. Participants in Jesus' supper
there were certainly the disciples (John 13:5, 22-23), a group that is not limited to the
Twelve133, although John knows of the existence of the Twelve as a group of disciples with Peter
at the head (cf. John 6:67-68). John develops his narrative in this way because
129
130
The mere description of the washing of the feet (John 13:1-20) can be found in the following
similarities in the synoptic gospels: k 22:3; 12.37; 6.40; 10.16; Matthew 23:8-12; 10.24; 10.40; Mark 9:37.
M. Wojciechowski, Synopsa of the Four Gospels, Warsaw 1997, pp. 308-309; R. Laurentin, The
True Life of Jesus Christ, Kraków 1999, p. 599.
131
132
All the arguments for and against the identity of the Last Supper of Jesus with the Paschal
Supper based on the Gospel of St. John are developed by J. Drozd in his publication The Last
Supper Now Pasch, Katowice 1977, pp. 77-93. R. Laurentin tries to solve the same dilemma. In
his considerations, it is worth emphasizing that Jesus' supper with his disciples is an
anticipation of the Jewish Passover, which Jesus did not come here to abolish, but to complete
(Mt 5:17). The synoptics clearly state: Jesus makes Passover (Mt 26:17; Mk 14:12; k 22:7-8); but
bringing it from within to its completion by the purifying rite of foot-washing and the essential
nourishing rite of the Eucharist. In this regard too, Jesus fulfills the Law and does not abolish
it, but not without reaching higher. The apostles drink the last cup at the moment of
consummation. R. Laurentin, Real Life, p. 602; J. Gnilka, Jesus of Nazareth. Ordzie and history,
Kraków 1997, pp. 336-339; E. Lipiÿski, The Last Passover Feast of the Old Covenant, RBL 11 (1958) No. 6, pp. 48
133
Cf. P. Perkins Gospel, p. 1157, this is the thought quoted after DJ Hawkin, Laval Théologique et
Philosophique, 33 (1977), pp. 135-150.
49
he is more interested in the future community than the ecclesial authority, which will
remember and imitate the words and gestures of Jesus . [134]
That it is the same supper where according to the gospel
synoptic Christ will institute the sacrament of the Eucharist, indicate: mention
about the approaching Passover, the announcement of Judas' betrayal, farewell
speeches and finally the scene of Jesus' arrest135 .
The situation of the Last Supper highlights some features of human nature
Jesus. This is His last meeting with His disciples and therefore it becomes an occasion for
to express brotherly love and kindness towards them. Jesus uncovers before
them his relationship of true friendship with them, confirmed by heroism
death (John 15:13). He loves their love to the end (Jn 13:1) and therefore it hurts
he feels the betrayal of one of the Twelve: he is deeply moved, or even
a spiritual shock that he cannot quench (Jn 13:21). Because His
love is total and faithful, the mere betrayal of one of its own causes great suffering
and sadness .
It is also worth asking why in John's description of the Last Supper
there is no mention of the institution of the Eucharist. It is obvious that e
Janów's community cherished the tradition of instituting this sacrament.
John 6:51b-58 assumes this. The author of the fourth Gospel says in place of this description
but about washing feet (Jn 13:1-20), about giving a piece of bread to Judas (Jn 13:21-
32) and the transmission of the new commandment of love (John 13:33-35). In this way
in a way, it explains the meaning of the Eucharist and death on the cross. In chapters
. 6137
13-17, he deepens its meaning, continuing the talk about the bread of life from chapter
From what has been said so far, chapters 13-17 state
a cohesive literary unit that is united by a concept defined by the author
134
P. Perkins, The Gospel, pp. 1156-1157.
135
Cf. R. Bartnicki, The Message of the Gospel, Warsaw 1996, p. 316; tene, Evangelical descriptions
of Mka in literary, theological and kerygmatic aspects, in: J. ach (ed.), Studia z Biblistyki. T. III.
Myo's Redemption Sin, Warsaw 1983, p. 130; tene, The Last Supper and the Passion of Jesus, in:
F. Gryglewicz (ed.), The Passion of Jesus Christ, Lublin 1986, p. 76.
136
See A. Paciorek, Gospel, p. 192; H. Langkammer, Literary and theological problems of the Gospel
of John, RTK 29 (1982) issue 2, pp. 85-86.
137
Cf. S. Fausti, Meditate and follow the Gospel. The community reads the Gospel according to John,
Kraków 2009, p. 368; I. Gargano, Lectio Divina to the Gospel of St. John (1), Kraków 2001, pp.
167-168; W. Thüsing, May All, pp. 128-133.
50
theological A closer look also provides a division of this material into
three minor subunits: 13.1-30 (narrative); 13:31-16:33 (speech); 17:1-26 (prayer)138 .
b) Direct literary context

The description of the washing of the feet, which interests us, is therefore a separate unit
which is characterized by formal and thematic coherence. Including
At this point, the structure of this unit should be looked at as a closer context
symbolic gesture of Jesus.
The framework for describing the entire foot-washing situation is verses 1 and 30, which serve
setting the boundaries of the narrative. There is no need here to raise the contentious question of how
passage 13:31-38 fulfills this function. Suffice it to say that after leaving
Judas (John 13:31), a new narrative begins (Jesus' dialogue with Peter,
announcement of the denial of the first of the Apostles), which is an introduction to the
Farewell Speeches (John 13:31-16:33)139 .
The first verse of chapter 13 introduces the whole paschal context
the second part of the Gospel and in the context of the knowledge of Jesus as the Son of the Father.
The next two verses develop these themes and mention Judas. then
a startling revelation takes place washing the feet of the disciples (verses 4-5),
which provokes a reaction from Peter and a conversation with Jesus (vv. 6-11). In further honor
Jesus explains the meaning of what he will do and declares blessed whoever
will imitate His deed (vv. 12-17). Finally, a mention appears
about the betrayal of Judas, about being chosen by God (vv. 18-19) and the encouragement to accept
each of those sent as the Lord Himself (v. 20). The narrative ends with the revealing of the
betrayer (vv. 21-29) and his leaving the upper room (vv. 30)140 .
A slightly different division of this narrative is quoted by K. Wons: solemn
an introduction that applies not only to the Last Supper, but also to later ones
events up to the death on the cross (v. 1), a short description of the situation and the gesture of washing the feet
138
Cf. B. Kluska, Ucze, p. 68.
139
See ibid., pp. 69-71.
140
Cf. S. Fausti, Meditate on the Gospel, pp. 369-370.
51
(vv. 2-5), conversation with Peter (vv. 6-11), explanation of the meaning of Jesus' gesture
(vv. 12-15), a call to fidelity and showing the fruit of this fidelity (vv. 16-20),
the embarrassing and disturbing announcement of Judas' betrayal (vv. 21-22),
Peter's inquisitiveness and an indication of how to recognize the traitor (vv. 23-26a), gesture
Jesus' friendship with Judas and the latter's departure from the Upper Room
(vv. 26b-30). Two more verses (31-32) are added to this narration as Jesus'
commentary on what has happened so far during the supper .
The mention of Jesus' love for the disciples (avgaph,saj tou.j ivdi,ouj tou.j evn
tw/| ko,smw| eivj te,loj hvga,phsen auvtou,j), which begins the description (John 13:1), indicates
two important features of this relationship of Jesus. It is love to the end (eivj te,loj):
1) In terms of time until the end of life; and it is peaceful
the fulfillment of this love.
2) In the sense of quality, intensity of love Jesus loves his own
in the greatest possible way (John 15:13).
The juxtaposition of these two features creates one of the guiding ideas of the Gospel
John's: the death of Jesus as the revelation of his love for his own, and thus the
revelation of the Father (cf. Jn 3:16-17)142 .
J. Heading draws attention to the specific context of Jesus' service
forms the phrase eivj te,loj hvga,phsen auvtou,j. He emphasizes the fact that the Lord will not forsake
his students in the last hours. His love prepared them differently
ways to bear witness after His departure, unlike theirs
love for Him; one will deny Him, and all will forsake Him, fleeing to save themselves .
Beginning with these first words, the Evangelist introduces a certain
dramaturgy of events, the main content of which is the spiritual struggle of Jesus.
It is a fight for man, for the disciples of Jesus, including Judas. Jesus knows
about everything that is going on, including what is going on in Judas' heart. It would
141
Cf. K. Wons, Abides in Jesus. Retreat with w. Janem, Krakow 2007, p. 237. This is a diagram taken from
J. Mateos, J. Barreto, Il Vangelo di Giovanni. Analisi linguistica e commento esegetico, Assisi 1995, pp.
551, 567-568.
142
Cf. B. Kluska, Ucze, p. 67.
143
J. Heading, What the Bible Teaches. The Gospel of John, Piekary lskie 1998, p. 203.
52
may prompt Him to respond to the disciple's infidelity with faithful love, expressed in
the symbolic gesture of washing the feet144 .
The case of Judas's betrayal reveals the context of Jesus' full knowledge of what
to the nearest events (Jn 13:10c-11.18.21) and points to His real
control over the situation. Then, the explanation of this betrayal in the light of Scripture (Ps
41:10) is to remove the scandal that arose in the community of the first Christians.
Even such wicked and misunderstood betrayal is God's plan.
In the hour of the Son of Man's Passion, nothing happens against the will of the Father .
The gesture of washing the feet explains the new commandment the commandment of love
brotherhood, given by Jesus to his disciples during the supper (Jn 13:34f.).
Brotherly love becomes possible only through the love of Christ expressed
in His gesture and words of explanation. His love is also the model of love
fraternal. The washing of the feet evokes the same love that led to it
Jesus to give his life for his own on the cross and which they should imitate.
Since He has washed their feet, they should do the same to each other (Jn 13:14n)146 .
Summing up, we can say that the work of Jesus so far
the revelation of the Father's love was met with unbelief and rejection
shed. Now He, Suga Paski, reveals himself in an atmosphere of intimacy and trust
your love to your closest disciples, and this is love for fulfillment. Jesus
expresses it successively in the symbolic act of foot-washing, farewell speeches,
passion, death and glorious resurrection. So the washing of the feet has a purpose
144
Cf. K. Wons, Lasts in Jesus, pp. 241-242. The same context, only much broader, is developed by I. Gargano.
According to him, the whole situation described in John 13:1-30 is a dramatic fight between Jesus and
Satan, which develops in several stages. Using indirect allusions, he presents Jesus as the one who, with
his gestures, words, and even dialogue with other disciples, provokes Judas to see the love he offers him.
I. Gargano, Lectio Divina, pp. 168-184; L
Devilliers, Jan, will tell the story in two scenes, in: M. Quesnel, P. Gruson (eds.), Bible and her culture.
Jesus and the New Testament, Zbki 2008, p. 405.
145
146
Cf. J. Gnilka, The first christians. Sources and beginnings of the Church, Kraków 2004, p. 415; WJ
Harrington, Key to the Bible, Warsaw 1984, p. 536.
53
an introduction to the most important work of redemption and is, in a way, its
foretaste147 .
2. Literary analysis of the text
The scene of the washing of the feet begins the events of Jesus Christ's Passover.
Placing it by the author of the fourth Gospel in a specific context gives rise to it
the question of the meaning of this action. It is necessary to answer them
in-depth analysis of the pericope J 13:1-20, which will reveal the richness of the meaning of the gesture
Jesus.
Due to the symbolic nature of the act of washing the feet, this text is best
studied using the method of literary analysis148. Separation
the oldest layer, possible developments and later comments, ad
simultaneously referring to the context of certain words and constructions
appearing frequently in the fourth Gospel, will distinguish the skeleton
stories from the sentences that the Evangelist adds in the final version of the text.
Concentrating on individual words and phrases and separating the primary layer
from the later one will help to outline the meaning of Jesus' ministry .
At this point, let us recall the entire description of the washing of feet in John 13:1-20:
1 1
13 It was before Passover. Jesus 13 pro. de. th/jeòrth/j tou/ pa,sca eivdw.jo` VIhsou/
knowing that His hour of passing has come jo[ti h=lqen auvtou/ h` w[ra i[na metabh/| evk tou/
out of this world to the Father, having loved his own ko,smou tou,tou pro.j to.n pate,ra( avgaph,saj tou.j
2 ivdi,ouj tou.j evn tw/ | ko,smw| eivj te,lojauvtou,jÅ
hvga,phsen
kai .
in the world, he loved them to the end. In time
2
dei,pnou ginome,nou( tou/ diabo,lou h;dh
eivj th.n
beblhko,toj
supper, when the devil has hardened the heart
kardi,an i[na paradoi/ auvto.n VIou, give
Judas Iscariot son of Simon to Him
3
will spend knowing that the Father will give Him everything
3
Si,mwnoj VIskariv,tou( eivdw.jo[ti pa,nta
in his hands, and that he came from God and to God
e;dwken auvtw/ o` path.r eivj ta.j cei/raj kai. o[t
|
147
Cf. E. Doaska, Symbolism of the gesture of washing the feet [Jn 13:1-20], Holy Places No. 4 (16) 1998, p. 28.
148
For this purpose, the research of M.-E. Boismard and A. Lamouille collected in Synopse des quatres
Évangiles en francais, vol. 3: LÉvangile de Jean, Paris 1977. M. Wojciechowski, The symbolic activities
of Jesus, in: J. ach (ed.), Studia z Biblistyki, vol. VI , Warsaw 1991, p. 173.
149
Cf. M. Wojciechowski, Washing the feet of the disciples (J 13:1-20), RBL 43 (1990) No. 3-6, p. 136.
54
4
goes, rose from supper and put on his clothes. avpo. qeou/ evxh/lqen kai. pro.j to.n qeo.nu`pa,gei(
4
And having taken it, he girded himself with it. evgei, retai evk tou/ dei, pnou kai. ti, qhsin ta. i`ma,
5
Then she poured water into the pelvis. and start tia kai. labw.n le,ntion die,zwsen eàuto,n\
5
wash students legs and wipes ei=ta ba,llei u[dwr eivj to.n nipth/ra kai. h;rxato ni,
towel with which he would be girded. ptein tou.j po, give tw/n maqhtw/n kai. evkma,ssein tw/
6 | lenti,w| in -| h=n diezwsme,nojÅ
So he went up to Simon Peter, and he
6
e;rcetai ou=n pro.j Si,mwna Pe,tron\ le,gei auvtw/|\
said to him, "Lord, you want my mind
7 ku,rie( su, mou ni, pteij tou.j po, give
legs? » Jesus answered him: « What I do
7
avpekri,qh VIhsou/j kai. ei=pen auvtw/ |\ o] evgw.
does, you don't understand now, but later
you will know it”. 8 poiw/ su. ouvk oi=give a;rti( gnw,sh| de. meta.
Peter said to him:
8
tau/tau le,gei auvtw/ Pe,troj\ ouv mh. ni,yh|j mou
|
"No, you will never wash my feet."

tou.j po,give eivj to.n aivw/naÅavpekri,qh VIhsou/j
Jesus answered him, "If you do not wash
9 auvtw/|\ eva.n mh. ni,yw se(ouvk e;ceij me,roj metV
you will have no part with me." rivers to
9
le,gei auvtw/| Si,mwn Pe,troj\ ku,rie(mh.
Him Simon Peter: "Lord, not only my feet, but also
10 evmou/Å tou.j po, give mou mo, non avlla. kai. ta.j cei/raj
my hands and head!". Jesus said tohehim:
said"The
to one
10
kai. th.n kefalh,nÅ le,gei auvtw/| o` VIhsou/j\ o`
who is mocked needs only
leloume,noj ouvk e;cei crei,an eiv mh. tou.j po, give ni,
wash your feet, for your whole body is clean. And you
yasqai( avllVe;stin kaqaro.jo[loj\ kai.
11
you are clean, but not all of you”. He knew
11
u`mei/j kaqaroi, evste( avllV ouvci. pa,ntejÅ h;|dei
for whoever betrays him, therefore he will say:
ga.r to.n paradido,nta auvto,n\ dia. tou/to ei=pen o[ti
12
"You are not all clean." And when they 12
{Ote
ouvci. pa,ntej kaqaroi, evsteÅ e;niyen tou.j po, ou=n
give
washed his feet, put on his garments, and
auvtw/n Îkai.Ð e;laben ta. i`ma,tia auvtou/ kai. avne,
took his place at the table again, he said to them, "Do you
pesen pa,lin( ei=pen
13
do you understand what I will do to you? you me 13
auvtoi/j\ ginw,skete ti, pepoi,hka u`mi/nÈ u`mei/j
you call "Teacher" and "Lord"
fwnei/te, me\ o` dida,skaloj( kai,\ o` ku,rioj( kai. kalw/j
14
and you say well, for I am. if 14
le,gete\ eivmi. ga ,rÅ eiv ou=n evgw.
tou.je;niya
po,give
u`mw/n
o` ku,rioj
so I, the Lord and Teacher, have washed your feet,
kai. o` dida,skaloj( kai. u`mei/j ovfei,lete avllh,lwn ni,
this and howl should wash each other ptein tou.j po, give\ u`po, deigma ga.re; two u`mi/ni[na
15
legs. 15
For I have given you an example that you should be kaqw.j evgw. evpoi,hsa u`mi/n kai. u`mei/j poih/te
and you have done as I have done to you.
16
16
Verily, verily, I say unto you: avmh.n avmh.n le,gw u`mi/n( ouvk e;stin dou /loj
Suga is not greater than his master nor mei, zwn tou/ kuri, ou auvtou/ ouvde. avpo, stoloj
17
messenger from the one who sent him. knowing mei, zwn tou/ pe, myantoj auvto, nÅ
17
eiv tau/tau
18
then you will be blessed when according to this oi;date( maka,rioi, evste eva.n poih/te auvta,Å ouv
18
you will act. He's not talking about you
peri. pa,ntwn u`mw/n le,gw\ evgw. oi=da ti,naj
everyone. I know whom I have chosen; but evxelexa,mhn\ avllV i[na h` graphh. plhrwqh/|\ o`
it is necessary that the scripture be fulfilled: Whoever sinstrw,gwn mou to.na;rton evph/ren evpV evme.th.n
55
19
Me eats bread, lift it on me pte,rnan auvtou/Å avpV a;rti le,gw u`mi/n pro. tou/
19
your pit. Now, before it happens gene,sqai( i[na pisteu,shte o[tan ge,nhtai
20
tells you that when it happens, o[ti evgw, eivmiÅ avmh.n avmh.n le,gw u`mi/n( o`
20
they believed that I AM. verily, lamba,nwn a;n tina pe,myw evme. lamba, nei( o` de.
verily, I say unto you: Who receives evme. lamba, nwn lamba, nei to.n pe, myanta, me
the one whom I pol accepts Me. And who
He accepts me, he accepts the one who accepts me
pose».
Poems 1-3, which are introductory, are very elaborate

in terms of style, which leads to the assumption of certain
alterations. They are also imbued with many ideas. V. 1 contains 15
elements of John's style, and v. 2 only one (Simon's son150), which does not even
is related to the context, but foreshadows the account of Judas' betrayal. above 3 and 4 states
one grammatical sentence, but they come from different strata. V.3 contains
the following verbs typical of John: eivdw.jo[ti, e;dwken, evxh/lqen, u`pa,gei.
It can be assumed that the determination of the time (before Passover) and the
circumstances (during supper151) began the original narrative. However, it is
difficult to justify this in terms of literature, expressing about Pascha has the features of John's
John 11.55; 12:1 and eòrth: John 2:14; 6.4) and it's just as hard
questioned 152 .
above 4-5. These poems are generally considered to be the oldest

tradition, for they succinctly and accurately describe the activities of Jesus.
There are only two typically John words here: ni, ptw (mind, occurs only in chap. 9 and 13153) a
labw.n (given, which only appears in the oldest layers
150
The name of Judas appears here in various cases: in the nominative case, it expresses the
Christological thought that the Apostle participates in the mystery of Jesus' death as one of the
participants in the devil's plot; and in the genitive, which emphasizes the parenetic interpretation,
indicating the intention of betrayal, which was born in the heart of the Apostle. Cf. S. Mdala,
Christology, p. 232; BM Metzger, A textual commentary on The Greek New Testament, Stuttgard 1975, pp. 239-240.
151
There is a textual problem here, for there are two well-documented traditions that place the event
either after supper (genome, hou) or during it (ginome, nou).
The present tense of the verb gi,nomai is usually assumed . Cf. BM Metzger, A textual commentary, p.
239; S. Mdala, Christology, p. 232.
152
Cf. M. Wojciechowski, Czynnoci, pp. 174-175; S. Mdala, Christology, p. 231.
153
Cf. J. Heading, What the Bible teaches, p. 206.
56
John's Gospel: 12:3; 18.3). In addition, these verses contain words that are very rarely
found in the New Testament at all: le,ntion154 (sheet, towel), diazw,numi155 (girt),
a;rcwmai (begin), evkma,ssein (wipe), nipth, r156 (bowl, basin). There is still some doubt
about it
the authenticity of the expression evgei, retai evk tou/ dei, late (rising from supper): is it not
it replaced the earlier expression (kai. dei, late ginome, nou in time
supper) from v. 2, because feet were washed before meals. However, the author can
would use the current expression, changing the order of the supper, for the sake of
the gesture of Jesus. The tradition is also well documented

157
places the episode after the genomenou feast .
above 6-10. The following expressions are present here
John's style: ou=n, twice Si,mwn Pe,troj (17 times in J + 3 times in other NT writings),
avpekri,qh kai. ei=pen (29 + 2), twice le,gei auvtw /| eivj th .n aivw/na (6 + 1), avpekri,qh
(53 +22), ouv mh. auvtw/| (45 + 12), eva.n mh.
ouvk (15 + 11), twice le,gei auvtw/| ku,rie (9 + 0), oi=da (84 + 88
in the synoptic gospels and Acts) and a;rti (12 + 7, tako). They are spread out
unevenly within this fragment, but nevertheless indicate that
the dialogue between Jesus and Peter probably comes from an earlier tradition,
edited by the author of the Gospel. This piece must have been from the beginning
associated with the washing of the feet. Therefore, it is now worth examining each one of them
elements.
V. 6. Lord, do you want to wash my feet? an owl without a doubt authentic,
when you express surprise and objection in an ordinary way.
V. 7. What I am doing you do not understand now, but later you will
knew (about] evgw. poiw/ su. ouvk oi=give a;rti( gnw,sh| de. meta. tau/ta) Janowe features
represent the following words and phrases: a;rti, oi=da, evgw. su. (it is
154
This term is called proper term of the Gospel according to St. John, i.e. not appearing in any other inspired book.
Cf. Z. Zbroja, The meaning of the proper terms of St. John's Gospel for its theology, Kraków 2002, pp. 112-114.
155
The proper term of the Gospel of St. John.
156
The proper term of the Gospel of St. John.
157
Cf. M. Wojciechowski, Czynnoci, p.175; L. Stachowiak, The Gospel, p. 300; BM Metzger, A textual commentary, p.
239.
57
a variant of a common combination in J: evgw. u`mei/j, which appears there 17 times
and once in other NT writings), su. ouvk oi=give (chok in J appears in number
plural: 7 + 0), meta. tau/ta (6 + 1) and the problem of misunderstanding by the student,
which is often found in J. This line also contains words that occur
then v. 12 (ginw,skw,, poie,w) and 17 (poie,w). This way you can
he suspects that the author, editing the text later, wanted to draw attention to the deeper
meaning of Jesus' gesture158 .
V. 8. Peter's protest seems at first glance to be a repetition of this
from v. 6, so it could be a later addition, the more so that it shows
features of Janowy's style: ouv mh. eivj to.n aivw/na (6 + 1). On the other hand, these owls
they are Semitism, which still appears in Mk 3:29; 11.14; 21.19; 1 Corinthians 8:13
as a common swearing. Jesus' answer is true
because of the word ni,ptw and the expression eva.n mh. ouvk (15 + 11).
V. 9. Peter's completely spontaneous and uncontrived statement comes from
primitive tradition . [159]
W. 10a. The first sentence of Jesus, with no signs of John's style (except for
kaqaro,j, which appears only in Jn 15:3), is known in two versions: the longer and the
shorter o` leloume,noj ouvk e;cei crei,an [eiv mh. tou.j po, give] ni, yasqai(
avllV e;stin kaqaro.jo[loj (Dirty one doesn't need a body [except legs], but
clean cay). Owls in brackets are missing in some codices, manuscripts
and with several Church Fathers. Presumably they are an addition, like the word mo,non
added in v. 9160. The intrinsic criteria of this sentence speak for a lesson
shorter, all the more so that within the parallelism, the Shattered doesn't need himself
we but it's clean the whole expression except the legs doesn't match the whole clean.
External criteria, however, suggest a version of souls. This dialogue could
for he would finish Peter's words, and Jesus' words might have been added wrong
158
Cf. M. Wojciechowski, Czynnoci, pp. 175-176.
159
See ibid., p. 176.
160
In some manuscripts, perhaps influenced by this verse, the lesson in v. 10a is ou crei,an e;cei thn
kefalhn ni,yasqai eiv mh. tou.j po, give] monon (we don't need a head, only legs). BM Metzger, A textual
commentary, p. 240; L. Stachowiak, The Gospel, p. 303.
58
because of the style in which every controversy ends with His statements.
Moreover, v. 10a is an aphorism and contains terms that do not correspond to each other
fully: ni,ptw (we) and lou,w (batting). Differences in the terminology of the translators
using two different sources. Verse 10a could be taken from any
discussion of ritual washings when juxtaposing these two terms
in this context it appears in Ec 15:11 and Tob 7:9 (in code S). Row
this one cannot be included in the original text in any of the versions. Ma
and to reassure students that they do not need to be concerned about ritual
purity161 .
W. 10b. The words And you are clean (kai. u`mei/j kaqaroi, evste) could
belongs to a later edition, because they still concern ritual purity (kaqaroi,) and are
addressed to everyone, not to Peter162 .
V. 11. It is an extension of the words: but not all and the announcement of
Judas' betrayal, so it must therefore be an editorial addition163 .
above 12-17. The fragment contains a second interpretation of Jesus' gesture
and it is generally accepted that it is later.
V. 12. Contains rare constructions that only spawn
in the original redactions of John's Gospel (John 19:30; 9:7; 20:2): {Ote ou=n, ou=n
kai. kai.. The activities of Jesus, listed in reverse order
in vv. 4-5, they are arranged symmetrically. Other places with a similar layout
there is no symmetry in John's texts. In the end, the similarity of terms to these
from v. 7 (ginw,skw and poie,w) confirms the origin of v.12 from an earlier
tradition.
W. 13. The use of the title Pan (Ku,rioj), which characterizes Janowy's style,
in combination with o` dida,skaloj, does not indicate the intervention of the later editor
also the next line equates these two titles: Lord and Teacher. Call back
to the Talmudic tradition, where teachers were sometimes called Lord, mona
161
Cf. M. Wojciechowski, Czynnoci, pp. 176-177; BM Metzger, A textual commentary, p. 240; L.
Stachowiak, The Gospel, p. 303; S. Mdala, Christology, pp. 232-233; J. Heading, What the Bible
Teaches, p. 206.
162
Cf. M. Wojciechowski, Czynnoci, p. 177.
163
see ibid., p. 178; S. Mdala, Christology, p. 231.
59
accept the archaic sayings of Jesus. They are also an unusual element
owl eivmi. ga,r, as a declaration of Jesus (usually the author of J uses the formula evgw,
eivmi in this situation). So this is another loose logion with no connection
with foot washing.
above 14-15. They are a practical development of the previous logion pod
The influence of the commandment of love is therefore the editor's addition. Point to it
typical John structures: eiv + verb + kai. + same verb (6 + 1),
twice evgw. kai. u`mei/j (6 + 0), evgw. u`mei/j (17 + 1), kaqw.j + kai. + pronoun
(5 + 2), and the influence of John 13:34.
V. 16. This is another logion of Jesus, also known by the synoptics
(Mt 10:24; k 6:40) and half repeated in Jn 15:20 and introduced here
by the editor of the Fourth Gospel of John the form: avmh.n avmh.n164 .
V. 17. In content and form it does not refer to v. 16, but it is possible that it is
continued v. 12. This applies to the first part of the verse: Knowing this you will be
blessed, as maka, rioi, only exceptionally appears in John (only
in John 20:29), and the words oi;da and tau/ta are found in v. 7, which is related to v. 12
(ginw,skw,, poie,w). Hence the conclusion that these words belong to the earlier one
tradition. The situation is different with the second part of v. 17, because according to this
you will act (eva.n poih/te auvta,). This is an editorial supplement when
the problem of the transition from knowledge to deeds appears in the fourth Gospel quite
often (e.g. John 3:21; 7:17; 8:31ff). In addition, it refers to the 14-15,
about the new charging method. Also, the pronoun auvta is
appropriate for later editorial layers J (5.6; 10.3.12.27n; 14.11;
15.6). When you act according to this could be the conclusion of the author to
165 .
confuses Jesus, and over time, read as His own words
above 18-20. The motif of betrayal is taken up again here, framed in Janowy's
style166. In v. 18 there is one more proper term of the Gospel of v.
164
Cf. M. Wojciechowski, Czynnoci, pp. 178-179; S. Mdala, Christology, p. 232.
165
Cf. M. Wojciechowski, Czynnoci, p. 179; S. Mdala, Christology, p. 231.
166
In many manuscripts, the quotation from Psalm 41:10 (o` trw,gwn mou to.na;rton evph/ren evpV evme.th.n
pte,rnan auvtou/) has a more difficult lesson in the pronoun evgw metV evmou/. However, for the sake of probability
60
John: pte,rna (pita)167. In v. 20 the editor placed a synoptic logion (Mt 10:40; Mk
9:37; L 9:48; 10:16)168 .
The presented analysis of the text leads to the most original form
foot washing description. It is a text with a symmetrical structure. It proves dryness
methods of analysis based on vocabulary and style statistics.
The reconstructed text would be as follows:
13 1 (Passover)
4
(I) get up from supper
5
Then pour water into the bowl
and put on his garments, and having taken a towel, girded himself.
and let us begin the feet of the disciples and wipe them with the towel (with which he was girded).
6 8
(Piotr): (Lord), are you washing my feet?! (You won't be my feet forever!)
(Jesus): If I don't wash you, you have no part with me.

9
(Peter): (Lord), not only legs, but also hands and head!
12
When they wash their feet,
take your clothes
and rest again

17
said to them, Do you understand what I have done to you?If you know this, you are blessed169 .
In lines 10, 13, 16 and 20 there are single logia which
they were used by the author of the Gospel to develop the statements of Jesus
and explanations of His intentions, which also belong to the source material.
Rather, the text is an eyewitness account, as evidenced by many
details going beyond the scheme and a style similar to simple in literary terms
tells about the deeds of Jesus from the synoptic Gospels170 .
of assimilation to Mk 14:18 (o` evsqi,wn metV evmou/), a later lesson is accepted: mou. cf.
BM Metzger, A textual commentary, p. 240; L. Stachowiak, Gospel, p. 305; S. Mdala, Christology,
pp. 231-232.
167
It also appears in 11 places in the Septuagint alone. Z. Zbroja, Meaning, pp. 112-114.
168
Cf. L. Stachowiak, Gospel, p. 305; S. Mdala, Christology, p. 232.
169
See ibid., pp. 179-180. M. Wojciechowski, Washing the Feet, p. 140.
170
Cf. M. Wojciechowski, Washing Your Feet, p. 140.
61
The act of Jesus washing his feet is surprising, original and not easy
to understand. The details of this activity are given very realistically. Owl
The explanations of it are free from later theological concepts. Fact
to do this by a master, not a servant, is perfectly fine
unpredictable and should cause protest. Peter's behavior in this situation
is in keeping with the temperament of this apostle. All these features of the description
of the washing of feet testify to its great historical value171 .
In conclusion, in literary terms, the description of the washing of the feet in the fourth
The Gospel is not a uniform text. This is evidenced by the separation in the first place
between two interpretations of the meaning of foot washing (vv. 6-10 and vv. 12-
17) the first of them gives the action of Jesus the meaning of purification
the inner one, giving cooperation with Jesus, while the other one explains it
as an example of humility and love. Another example of textual inconsistency is
interruption of thoughts between v. 10 (And you are clean, but not all) and v.
18a (He does not speak of you all) is woven the account of Judas' betrayal together
with a second interpretation of the meaning of the washing of the feet. Finally, the third testimony on
not uniform J 13:1-20 is a difference in the style of the above-mentioned 1-3 are distinguished
by their sublime style and sentences with a long structure, unusual for the Gospel of John172 .
On the basis of literary analysis, the text is not uniform.
It is therefore concluded that the author uses various sources and the text itself is subjected to it
to several editorial interventions, which, however, are difficult to determine. On
the entire story consists of the following independent literary units: v. 1; 2-3; 4-10; 11;
12-18a; 18b-20173 .
171
see ibid., p. 140; M. Wojciechowski, Activities, p. 181.
172
J. Czerski, Methods of interpreting the New Testament, Opole 1997, p. 78.
173
See ibid.
62
3. Gesture symbolism
From a thorough literary analysis of the text, M. Wojciechowski singles out the text
source that seems to be the most primal. Its central place is
Jesus' words to Peter: If I don't wash you, you have no part
with Me (John 13:8b). The washing of the feet reveals multiple meanings in this situation
symbolic. Activity illustrates the attitude of Jesus' ministry and even foreshadows it
raising the cross and preparing for participation with Jesus and the Eucharist,
constituting the beginning and promises of the messianic banquet. This event is gaining momentum
uniqueness and uniqueness. In a sense, it also announces salvation. This part
work is trying to collect
and justification for the multiplicity of interpretations of Jesus' gesture. Starting with the context
of the activity itself, through the context of words and dialogues
Jesus, and the context of the editorial stages of the description of the situation is the same mysterious
the gesture of elation appears in a different light, to emphasize a different one each time
shade of meaning.
The washing of the feet of the apostles is part of a series of symbolic activities
appearing in Holy Scripture: gestures, liturgical activities and worship
symbolic miracles. They did it in the Old Testament
prophets, but always at the behest of God, who brings about the events announced
by a symbolic gesture.[175] Among symbolic actions
Jesus can be distinguished into three groups. The first includes activities that
resemble healing gestures from the outside, but have extraordinary effects, e.g.
touching, laying on of hands, use of rope. The second group consists of activities which
execution brings spiritual effects, as these include feast with tax collectors,
children's blessing, judgment on the fig. The last group includes
activities directly pointing to the dignity of Jesus (e.g. triumphal procession,
174
175
See ibid., p. 221.
63
expulsion of merchants, nazirite on the day of the Passion). The gesture of washing the
feet is included in the second group of symbolic actions of Jesus176 .
The meaning of this gesture reveals itself gradually in discovery
successive layers of the text of John 13:1-20. The basic content is concealed by the act itself
washing in its historical and cultural context. Her next field
the meaning reveals the logion of Christ placed in the central place
the original description text. Finally, the editorial development of this John's text
brings further interpretations of the gesture of washing the feet.
Given this historical and cultural background, the gesture of Jesus is evident
reversal of the then prevailing order. Washing guests feet before
the supper was an expression of ordinary hospitality (cf. Gen 18:4), but the hosts
they always used a sub, a slave, a submissive to do this
he or the children (cf. 1 Samuel 25:41). And although the Jews recognized the value of
humility, they gave each person a separate social role177 .
This is why Jesus will perform an act of service and humility, of slavish humiliation, which
emphasized by removing the outer garment. It's like an announcement
hospitality at the eschatological feast and the announcement of the raising of the cross,
all of which have their source in the love of Christ178 .
It seems to be the most important for explaining the sense of washing feet to students
words of Jesus in v. 8: eva.n mh. ni,yw se(ouvke;ceij me,roj metV evmou (If you don't
wash your feet, you have no part with me. What does my share mean? In the Old
In the testament, this expression has no special and theological meaning.
Only Bauer in the Targum to Genesis 15:1 finds a reference to this concept
eschatological reality: Abraham expresses there the fear that if he receives
in this world recompense for his deeds, he will have no "participation in the world to
come" 179. The Septuagint speaks of participation as accession to some goods,
176
See ibid., p. 35.
177
Cf. CS Keener, Historical and cultural commentary to the New Testament, Warsaw 2000, p. 215.
178
Cf. M. Wojciechowski, Czynnoci, p. 182; W. Kope, Eucharist as the sacrament of brotherhood,
Wrocÿaw 2002, p. 71; F. urowska, Helping Love, RBL 20 (1967) No. 1, pp. 41-42.
179
M. Wojciechowski, Activities, p. 183.
64
land, property, rent, influence,180 and as belonging to a tribe,
authority (2 Samuel 20:1), place of worship (Isaiah 57:6), community
with adulterers (Ps 50:18), possession of God's goods-gifts (Ecclesiastes 5:18).
The New Testament speaks of participation in the sacramental ministry
apostles (Acts 8:21), in the glory of the saints (Col 1:12), in the tree of life (Rev 22:19),
in the resurrection (Rev 20:6) or participation in consumption (e.g. Mt 24:51; k 12:46; Rev.
21.8). Therefore, it is important who or what you are involved with. I have a share
with Jesus it's just being with Him. He repeatedly promises his disciples a share
in the eternal reality, so also this time he announces entering with Him
the kingdom of God and the eschatological feast. The washing of the feet is a
salvific and sacramental act that opens the way to salvation . [181]
Through the context of the Last Supper, Christ's gesture of union alludes
to His rising in the Eucharist. To have a part with Jesus means to be with Him
now and forever, thanks to the shocking act of washing his feet. This share can
it was also read as participation in His Body and Blood, giving water as an act
of hospitality announcing the arrival at the eschatological feast, action
washing, purification as a sacramental sign of inner preparation, and bare, clean
feet as access to the Eucharist .
According to the above, the washing of the feet takes on a variety of meanings
symbolic: as the attitude of the ministry of Jesus, the announcement of the disgrace of the cross,
preparation for participation with Jesus and for the Eucharist, and the promise of a feast
messianic. In addition, since in the primitive tradition there are words: Czy
do you understand what I will do to you? If you know this, blessed are you
(Jn 13:12b.17a), this is proof that the meaning of Jesus' actions should be sought
faster. For the blessedness that is attached bears fruit only under
to understand this activity. We owe our salvation
180
Participation and inheritance cf. Dt 10:9; 12.12; 14.27.29; 18.1.
181
Cf. M. Wojciechowski, Czynnoci, pp. 183-184.
182
See ibid., p. 184. M. Wojciechowski, Washing your feet, pp. 140-141; E. Szymanek, Lecture of the
Holy Scripture of the New Testament, Poznaÿ 1990, p. 163.
65
It is happiness and blessing to know and understand this to Jesus' service and
rapture .
The new interpretations of Jesus' gesture are included in the editorial elaboration
text. It will be extended in three different ways:
1) the words of Jesus were extended with authentic logia (John 13:10a, 13,16) and expressions
from the source text (J 13.7.8a.11b.14) and highlighted examples
the pedagogical significance of the activities of the Lord and Teacher (John 13:10ab.11b.14-
15.16.17b);
2) theological reflections related to the person of the Father, Jesus and Him were added
news (John 13:1b.3.19);
3) another event is signaled, which is the betrayal of Judas
(John 13:2.11a.18b).
The history of the redaction of the text of John 13:1-20 suggests the conclusion and the editor of the original text
probably the student-secretary wants to pass on only
authentic data about Christ and apply them to Christian teaching.
A later editor, who was probably a master-aposto with a large body
authority, enrich and supplement this information to bring out the truth
about Jesus Christ. This explains the more mystical character of the latter
184
editorial and its mature theology .
As a result of these editorial efforts, three emerge
successive interpretations of Jesus' gesture of washing the feet. The first sacramental
he explains that the washing is a figure of baptism, which he prepares immediately
to the Eucharist. Second soteriological explains what it means
cleansing from sins through the blood of Jesus. It should be dug out
for he understands as saved. Third interpretation parenetic,
exemplify, imitate the behavior of Jesus in humility, pull out

185
draw conclusions for your life from His saving act, and not just admire it .
183
184
See ibid., pp. 186-187.
185
see ibid., pp. 187-188; T. Okure, The Gospel According to St. John, MKP, p. 1348.
66
The act of Jesus relates to the sacramental life of the Church in so much
(sacramental interpretation), to what extent the sacraments are carriers of the effects of
the salvific acts of Jesus186. Most often, exegetes see in it an allusion to the sacrament
of baptism. This conclusion is suggested by the verb lou,w (take a bath) and the word
leloume,noj (bathed), which suggest washing in the past, the effect of which lasted until
the present moment187. Some , referring to patristic writings188, refer to to the penitential
practices of the early Church, which
Being aware that baptism takes away all sins, he saw the need for continuous cleansing
from sins committed even after baptism.[189] such
the interpretation is therefore in accordance with the intention of the Evangelist. It can't be
however, shaded to one particular sacrament to the exclusion of others.
Nor can it omit the main Christological-salvific emphasis and remain on the sacramental
plane .
The participation of Jesus' disciples in His work of salvation is essential
meaning of foot washing. This is a soteriological interpretation. Her essential
The content is the purification that brings Christ's death on the cross. Jesus
He humbles Himself when He washes the disciples' feet, and the climax of this is His death
cross. Therefore, this gesture is a sign of the coming measure whose effects
have a saving power and in which every student should participate. simultaneously
it is a participation [] in his saving work, that is, both in death and

191.
as well as glorification [it is] incorporation into the paschal Christ
The immediate context speaks in favor of soteriological interpretation
pericopes: mention of the hour of the Passion and the knowledge of Jesus (Jesus, knowing that
His hour has come) and the deepest motive of His action (having loved his own in the
world, he loved them to the end) 192. The thing is happening
186
187
Cf. J. Heading, What the Bible teaches, p. 206.
188
Especially St. Ambrose (De sacramentis III, 4-7; De Mysteriis 31-33) and St. Augustine (Tractatus in
Joannem 56-58).
189
190
Cf. L. Stachowiak, Gospel, p. 301; M. Bednarz, Pisma w. Jana, Tarnów 1994, pp. 115-119.
191
M. Bednarz, Jesus Sug Paskiem, p. 122.
192
See ibid., pp. 123-124.
67
at a key moment in history. Jesus knows it perfectly well
because the hour of his death is coming (cf. Jn 7:30; 8:20), but also
glory (cf. Jn 12:23). He also reveals his deepest motivation, which is love
to the end, thus washing the feet is a sign of Jesus' total surrender
(cf. Jn 15:14) and points to his death and new communion with his own
disciples (cf. Jn 13:7f.). There may even be a justification here
about the work of Satan (cf. Jn 13:2), who persuaded Judas to betray the Master and
thus brought about the death of Jesus on the cross194 .
The soteriological meaning of the gesture is confirmed further on
in the context of his description. The image of blood and water gushing from the pierced side
Jesus (Jn 19:34) is associated with Jesus' invitation to drink (cf. Jn 7:37), because
Streams of living water flow from its interior (John 7:38), and the blood of Jesus purifies
us from all sin (1 John 1:7). The connection between these statements is clear
it leads to reading the washing of feet as an image of death, which sanctifies us and
cleanses us from sins, and gives us participation in life with Jesus195 .
Finally, the justification for the soteriological interpretation is hidden in itself
description of the washing of the feet. It consists of a few sentences of narration and most of the dialogue
Jesus with Peter. Peter does not understand the Teacher's behavior and internally repents
He doesn't agree with that, so he protests. In response, Jesus explains that the humble
service of washing feet means his death196 and warns that accepting this gesture
it is a condition of participation with the Master (John 13:8). More important than the sign itself
is its content: the washing of the feet is a symbol of Jesus' dedication to his disciples until after
death Peter and the other apostles did not understand this right away because they were full
the meaning of this symbolic act was shown to them later. This happened only after
the death and resurrection of Christ and on the day of Pentecost .
Only the enlightenment of the disciples by the Holy Spirit gave them the explanation of the mysterious
193
Jn 13:1; 11.55; 12.1; 18.28.39; 19.14.
194
Cf. R. Bartnicki, Przesanie, pp. 317-318; tene, Gospel accounts, pp. 131-133; tene, The Last Supper,
pp. 76-77; H. Langkammer, Problems, pp. 85-86.
195
Cf. M. Bednarz, Jesus Sug Paskiem, p. 125; R. Bartnicki, Przesanie, p. 319; tene, Gospel accounts,
pp. 133-134; tene, The Last Supper, p. 78.
196
Jn 4:31-34; 6.7-9.67-70; 9:2-5; 11:8-10; 14.5-10.
197
Jn 2:22; 12.16; 14.26; 15.26; 16.13.
68
meaning of the essential events in the life of Jesus198. Time thus summoned
post-paschal suggests that Jesus' gesture does not only have a moral sense,
ethical, ecclesiological or parenetic, but how mysterious
meaning. It is an image of participation in the ministry of Christ as Suga and
in the mystery of the cross. Therefore, Peter cannot oppose the plan of salvation
God. Jesus had yet to elaborate on his statement as Peter passed by
from one extreme to the other: he also wanted to wash his head and hands (cf. Jn 13:9).
Washed, he only needs to wash his leg, for he is all clean in these words
"bathed" refers not only to the washing of the feet, but also has meaning
metaphorical. Anyone who is involved in saving action is a bather
Passion and death of Jesus, whose symbolic image is the washing of feet
199
apostle .
The last of the three later interpretations of the gesture of washing the feet of the apostles
it is a parenetic interpretation. Jesus the Lord and the Teacher washing the feet of his disciples
he reveals himself as a servant and recommends imitating this servile attitude (cf. Jn 13:12-16).
Having done the service, he put on his clothes and took his place at the table again (Jn 13:12),
to explain its meaning. He will first indicate that he accepts his position as Lord
and Teacher: You call me Teacher and Lord, and well
you say because I am (Jn 13:13), but at the same time he emphasizes this way
contrast to the humiliating act he was about to perform. Then he will add
principle that disciples should imitate Him in respect to
others. If then I, the Lord and Teacher, have washed your feet, you should also
washes one another's feet (John 13:14). This statement is the key
explaining the meaning of the unusual action. Since I am a teacher
possessing the dignity of God he bowed down in the attitude of a servant, indeed
slave, wash the feet of your disciples, they should do even more
towards each other in the same spirit of humility and love. Need to
imitation of this attitude was a characteristic mark of the disciples
198
Jn 2:22; 12.16; 16:12-13.
199
Cf. M. Bednarz, Jesus Sug Paskiem, pp. 125-127; R. Bartnicki, Przesanie, pp. 318-319; tene,
Gospel accounts, pp. 132-134; tene, The Last Supper, pp. 77-78; F. Gryglewicz, Christian life in
terms of St. John the Evangelist, Katowice 1984, p. 89.
69
Christ. In this case, the statement is significant: For I have given you an example,200
that you also should do as I have done to you (John 13:15)201 .
The washing of the feet that Jesus will perform on the eve of his passion and death is
therefore, the activities which He commands to imitate, but not for his own sake
mechanical imitation. It's not even about the deletion certificate
requiring humility, but rather to develop an inner self
disposition: the attitude of giving one's life, which is the expression of the greatest
honey. By doing so, his spiritual heritage is cultivated (cf. Jn 13:34;
15.12). The example of Jesus should be understood as an uninterrupted realization of love
(Hebrews 4:11; 8:5; 9:25; Jas 5:10; 2 Peter 2:6)202 .
The gesture of washing the disciples' feet, considered as a whole, in isolation from
reflects on the editorial history of his description, has parenetic significance, but
not only. There is also a deep symbolic meaning in it, viz
a sign of the approaching death of Jesus and a necessary condition for union with Him.
It is from this fact that the basis of parenetic meaning originates,
which also contains the invitation of Jesus to join Him in solidarity on the way of
the cross, that is, on the way to love203 .
The Gospel according to St. John is the only one to describe the extraordinary episode of the washing
through Jesus the feet of his disciples. It puts it in a sublime moment
history of salvation, beginning with the passion and death of Jesus on the cross. they're having fun
the context of an unusual activity reveals the deepest motivations
Washer, as they are love and humility. Separation probably
the most primal redaction of the description of this event makes it possible
to read its deepest meaning. This leads to the conclusion
about the rich range of meanings of washing feet, especially symbolic meanings.
200
Due to the noun u`po,deigma (example), many exegetes ascribe to the gesture of washing the
feet only parenetic meaning, disregarding any symbolism.
201
Cf. M. Bednarz, Jesus Sug Paskiem, p. 119; F. urowska, Mio, pp. 44-45.
202
Cf. L. Stachowiak, Gospel, p. 304; E. Szymanek, Wykad, p. 163.
203
70
They fall into three groups that read Jesus washing his feet as
the one who announces his saving death and shares in its fruits
(soteriological interpretation); the one who cleanses believers from their sins
and prepares for the Eucharist and invites you to the eternal banquet in the kingdom
blue (sacramental interpretation); as one who puts himself
humble Servant, and your brotherly love as an example to follow
(parenetic interpretation). The next one, the last one, partthis work will be trials
drawing moral conclusions from reading John 13:1-20,
applicable in the daily life of Christians.
71
III. Jesus, the humble Suggest of the Lord
Jesus celebrates the work of all the servants of the Old Testament. all yours
earthly life confirms that his mission is to serve and fulfill the Father's will.
This necessity to serve leads to the cross. But Jesus shows what is what
beyond this necessity, which gives dignity and value to His service, and this is it
love: Let the world know that I love the Father, and that He does as My Father does
command (John 14:31).
The service of Jesus is service to God the Father, through which he saves people. He in this
attitude renews the distortion of the service of men and the lack of service to God. It also gives
an example of how the Father wants to be served. The will of the Father is that people should serve
one another as his Son does. Jesus who is Lord
and a Teacher who came not to be served, but to serve and give his own
Living a ransom for many (Mark 10:45), set us an example by being a servant himself.
The servant for them is greater than his master (Jn 13:16), He is among us like the one
who serves (k 22:27)204 .
The subject of the last chapter of this work will be some of the conclusions
morals that emerge from reading the story of the washing of the feet of the Apostles.
1. The Suba of Jesus provides salvation
Jesus considers his life as the mission of the Servant. He is the Lord of the silent
and humble of heart (Mt 11:29) and announces salvation to the poor. Make your own
disciples as one who serves, notwithstanding that he is also Lord
and Teacher (John 13:12-15). What drives His ministry is love.
And it is love taken to the end (John 13:1; 15:13) and prompting to give
as a ransom for sinners. Allowing myself to be treated as a villain, dying
in the humiliation of the cross, he knows that he will rise again, for thus he will be fulfilled
204
C. Augrain MF Lacan, Suy, STB, p. 890.
72
Old Testament announcements about the Son of Man and the Suga of the Lord (cf. Is
53.10). It is Jesus who is the promised Messiah, therefore the goal of the Son
It is not for man to build an earthly kingdom, but to enter into glory
Father and bringing the whole people with him, having previously died the death of
Suga205 .
It is in the context of Christ's statement in the account of the evangelist Mark: Son
Man did not come to be served, but to serve and give his life for
ransom for many (Mark 10:45), one must consider the story of His washing
the legs of the apostles. In this context, He appears as Suga. Almost all life
service to others, and most fully prove it by death on the cross, is here
he humbled himself so much that he became the servant of all, identifying himself with the servant
Paski (Isaiah 52:13). His death cleansed people of their sins (cf. Is 53:10-12 )206 .
Jesus washing the feet of his disciples, done at the very beginning
Easter events, announces and introduces the event in mystery
of salvation. It is addressed primarily to his disciples who are together
with Him they have already made the transition (Heb. xs;P') from the world to God through the sacrament
baptism (John 13:10). Those who were born of water and the Spirit (Jn 3:5; cf. Jn
1:13; 3:3) and became, by the will of the Father, disciples of Jesus chosen and
consecrated207 were caught up in the realm of his love208 .
Thanks to the symbolic dimension of this gesture, the mystery of life and death
Jesus reaches everyone. His life and death appear in this
one ghetto as one act. Christ accepts and performs the ministry of the servant
and slave, performs the simplest activities so that a man can sit down to a feast
with another man and with God, so that I can worship in this way
and approach the Creator. The life and death of Jesus reveal infinite love.
205
C. Augrain MF Lacan, Suga Boy, STB, p. 888; R.-L. Bruckberger, The Story of Jesus Christ, Warsaw
1972, pp. 279-280.
206
Cf. M. Bednarz, Jesus Sug Paskiem, p. 127; R.-L. Bruckberger, History, pp. 279-280.
207
Jn 6:37-39; 13.18; 15.16; 17.19.
208
Cf. S. Mdala, Glory of Jesus (Gospel according to St. John), in: R. Bartnicki, M. Czajkowski, S. Mdala,
J. Zaski, Introduction to the thought and call of the biblical books. Volume 10: The Gospel of St.
Jana, Listy Powszechne, Apokalipsa, Warsaw 1992, pp. 45-46.
73
Only it truly purifies man and makes him capable of communion with God, that
is, gives him complete freedom . [209]
Christ, with his word, strengthens the bond between himself and his disciples, he liberates
them from Satan's influence. Turning to Judas (John 13:27), he shows himself
dominion over all events whose source is found
in the operation of satanic powers. Judas' behavior in the last night
The supper begins the process that leads Jesus to the cross and then to His
glory . 210 It is also one of two examples of
that man retains the capacity to reject God's love that liberates.
For Judas does not want to be loved, he thinks only in terms
of possession revolves around material things. Therefore, Paul's greed
he calls idolatry (Col 3:5), and Jesus teaches that one cannot serve two
masters: God and Mammon (Mt 6:24)211 .
This second example of rejection of God is Peter, a type of man, the so-called
religious. For he, considering himself pious, does not want to admit it
that his feet are dirty, that he too needs forgiveness. Meaning that
so he recognizes that he has no need of God's goodness and His grace. Peter's posture
shows the danger of the attitude of those who murmur and envy that God is
good . [212]
Peter sees what Jesus is doing, but at this particular moment he does not understand what it is
it means he will only know it later (cf. Jn 13:7). Current ministry

He first refers Christ to what Mary had done a little earlier in Bethany,
and until later the last, how he will repay the disciples, and how he will die
from the litter. Maria, as a person who loves in advance, responded to love with
love213. The similarities between the two activities ultimately come down to it
209
Cf. J. Ratzinger, Christ and His Church, Kraków 2005, p. 58.
210
Cf. S. Mdala, Glory of Jesus, p. 46.
211
J. Ratzinger, Christ, p. 59.
212
see ibid., pp. 59-60; F. Gryglewicz, Life, p. 81.
213
Events: The washing of the feet corresponds in some way to the anointing at Bethany. Both
episodes took place in the Easter week (John 12:1; 13:1). Some of their common features can be
pointed out: the common context of the supper they sat at the table (12:2; 13:2); the main actions
concern the legs of the other person or persons (12.3; 13.5); using one's own body (12.3 hair;
13.4-5 rubbing around the hips); the opposition of those present to the activities performed (Judas 12:4-5;
74
to the theme of love, which is the basis of fraternal service in humility. This is why
Jesus' washing of feet expresses perfect love and readiness to serve and
forgive others. Peter behaved like Mary, but only
when they receive the Lord washing his feet. This agrees with the teachings of John,
contained in the words: In this is love, that we did not love God,
but that He Himself loved us and sent His Son as an atoning sacrifice
our sins (1 John 4:10). We love God because God first loved us (1 John 4:19) .
Whoever rejects this simple ministry will have no part in redemption

If I do not wash you, you will have no part with Me (John 13:8). Come Jesus
washing the feet makes man capable of loving as he himself is
love. Peter does not understand what the Master's gesture means, but perhaps
he senses a little what it means to have a part with Him, since he asks to wash not only
his feet, but also his hands and head. 216. He wants to be with Jesus, even if he does not understand
I will prove this . I want my hands and head clean too, she confesses
the truth that Christ is flawed will heal the source of his conduct and thinking .
For Peter, such an expression of humility, rapture and love does not correspond to the plan
salvation. He surrenders to Jesus only under the threat of exclusion from

participation in the eschatological feast in the kingdom of heaven. It is to be washed
almost absolute necessity to partake of the saving gifts
eschatology, which are the fruit of the saving action of Jesus. Apostle
he wants to participate in them, and at any cost, so he asks for more than that
foot washing. His request is understandable when one considers that on
13:6 Peter); Judas pretending to care for the poor (12:5-6; 13:29); shock and consternation at the
actions (12:4-5; 13:6-10); Jesus' interpretation of an action by relating it to Him (12:7-8; 13:7, 10-17);
directing activities towards the future (12:3c; 13:12-17); a certain way of continuing the activity or
its effects (Mk 14:9, remembrance story [cf. 12:7-8]; 13:14-15 imitation of humbly serving one
another). Cf. T. Okure, Gospel, p. 1348.
214 See ibid.

215
Cf. S. Fausti, Meditate and Go to the Gospel, p. 374.
216
Cf. A. Grün, Jesus the Gate to Life. The Gospel of St. John, Kraków 2002, p. 130.
217
Cf. S. Fausti, Meditate and Go to the Gospel, p. 374.
218
cf. Mt 26:29.
75
In the East, these parts of the body were most often soiled and customary
219
they were washed and anointed .
Jesus guides Peter to the proper meaning of the gesture: The one who is ridiculed needs
only wash your feet, for they are clean all over (John 13:10). different from the Jewish tradition
it was purely for laity, and another for priests and Levites. To be eaten
the paschal lamb, as a lower-class holy thing, was necessary
but a ritual bath. Jesus and the Apostles eating the Last Supper together were in the
state of priestly chastity (cf. Numbers 19:19)220. It's God's day
and the words that took place in the life of Jesus and through His action have already purified
students. They are now pure, that is, free from the world. Anyone who is baptized
in the name of Jesus, he is free from what the world proposes, from its criteria and
measures, from political games and intrigues .
Disciples of Christ who, despite mocking, do not accept the Lord
washing their feet, they have no part in the life of God. This bathing yourself,
about which Jesus tells Peter, not only refers to the sacrament of baptism,
simply removing impurities, but also determines the knowledge of who
he agrees to let the Lord wash his feet. So even after baptism
further purification is necessary, the washing of the feet can be read as an allusion to
the confession of sins222 .
Baptismal immersion is a bath that cleanses a person completely. Tim
Thus, the washing of the feet is a sign of penance, that is, the remission of sins
committed after baptism. The gesture of washing the feet may have been a clear allusion
to the penitential practices of the early Church , the forgiveness of sins, or mutual
confession of sins by Christians, as well as common prayers
for forgiveness of sins. She was alive from the very beginning of the Church's existence
219
Cf. KPNT, p. 524.
220
Cf. Bro. Ephraim, Jesus, p. 346.
221
Cf. A. Grün, Jesus, p. 130.
222
Cf. S. Fausti, Meditate and follow the Gospel, pp. 374-375.
223
Such an interpretation was known and widespread in antiquity among the Fathers of the Church,
e.g. in Origen (Commentary on the Gospel of St. John, in: Pisma starochrzecijaskich writers, vol.
XXVIII, Warsaw 1981) and St. Augustine (Homilies on the Gospels and the First Epistle of St. John.
Part Two, in: Pisma starochrzecijaskich writers, vol. XV , Warsaw 1977).
224
Jas 5:16; 1 John 5:16.
76
for it is known that sins are forgiven through baptism,225 and that
there is a possibility of remission of sins committed after this sacrament (1 Jn
1,8-9)226 .
Man, as long as he lives, needs forgiveness of sins. This,
who believes has been washed clean by the Blood of Christ (cf. 1 Jn 1:7).
However, it constantly requires to be washed, which symbolizes the washing of the feet
Apostle. All clean, only the feet need to be washed. If pure , it refers to the sphere
moral, so it is with washing, which removes what is morally wrong, that is, sin .
The necessity of partial washing, which is a sacramental sign
repentance becomes clearer when we consider that Jesus washed his feet
disciples in the context of the Last Supper, preparing them, as it were, for
Eucharist. The washing of the feet is a necessary preparation for the Eucharist.
The sacrament of penance and reconciliation precedes the Eucharist, it is to prepare for it,
it is to purify the man who will unite with the Lord in Communion. This is why
The Eucharist is a continuation of the washing of the feet, at the same time being included in it.
Both sacraments cannot exist independently, as evidenced by the actions of Jesus
described in John 13:1-20228 .
In reference to the role of blood and the role of expiation in the second chapter of the Gospel
Janowa and to the power of life and resurrection presented in the chapter
in the sixth, the episode of the washing of the feet emphasizes the community of love, converging on
Eucharistic celebration between Christ and those who come to it
Eucharistic table. In this light, the washing of Jesus' feet is a condition
realizing communion with him and with the brothers (Jn 13:8). Christ cares that
man makes a conscious choice to take a bath once and for all
in baptism, when he betrayed his Master later in life, he was able to reassign
225
Jn 3:7/11/15; Acts 1:38.
226
Cf. M. Bednarz, Pisma, p. 118; cf. M. Lurker, Dictionary of biblical images and symbolism, Pozna
1989, p. 143.
227
Cf. M. Bednarz, Pisma, p. 118; F. Gryglewicz, Teologia, pp. 136-137.
228
Cf. A. von Speyr, Washing feet [J 13:1-20], WDr 15 (1987) No. 162, p. 47; F. Varillon, Outline of the
Catholic Doctrine, Warsaw 1972, pp. 314-315; J. Ratzinger (Benedict XVI), Jesus, pp. 32-33; R.
Schnackenburg, New Testament theology today, London 1963, p. 102.
77
to the Eucharistic table and accept His purification. Hence the Eucharist becomes
the place of the Christian's fundamental decision, for or against Christ .
The topic of remission of sins committed after baptism is alive throughout

John's tradition. The author of 1 J warns the faithful against committing
sin, which originates in a cosmic state of alienation from God, spiritual
blindness, darkness and deadness, 230 and rebukes those who persist in believing
about your sinlessness. He does not want the faithful to sin, but he is aware of
their sinfulness. Perhaps that is why the foot washing scene, which emphasizes the original
necessary humility with church leaders, she stayed again
interpreted as a symbol of purification in the sacrament of penance.
The confirmation of this are the words of Jesus at the end of the Gospel according to St. John: Receive
Holy Spirit! Whose sins you forgive are forgiven them, and which
you retain, they are retained (John 20:22-23). Jesus finally gives to the Apostles
Holy Spirit, to give people purification from sins through them
baptism. Jesus' death opens to all the fountains of salvation (cf.
Jn 19:24,37,38)232 .
Man needs spiritual cleansing from his sins, and this can happen
only through Christ's sacrifice on the cross. What an ascetic conclusion
comes to mind for today's reader, it is succumbing to everyday life
Lord's program, even if it seems temporarily incomprehensible. For in this way
Christian hope is fully attained . [233]
Jesus fulfilling the mission of Sugi Yahweh reveals love in the foot washing scene
God descending to man to give him a share in the divine banquet, and
His saving power. In this slavish gesture, it becomes understandable
redemption by Christ. For he is the love that has power
229
Cf. W. Wierzawski, First contract. Commentary on the Gospel of Jesus Christ according to vv.
Jana, Wrocÿaw 1982, p. 194.
230
SWB, p. 162.
231
1 Jn 5:16-17.
232
Cf. M. Bednarz, Pisma, pp. 118-119; F. Gryglewicz, Teologia, pp. 136-137.
233
Cf. A. Jankowski, Twenty dialogues of Jesus, Kraków 2004, p. 21.
78
cleansing from sinful dirt in the sacrament of baptism and penance. this honey
there are no limits, but as the story of Judas shows, man can set them
boundaries: You are clean, but not all (John 13:10). Judas, driven by pride
and greed, turns away from communion with Jesus and renounces his love and
the fruits of his salvation .[ 234]
So this whole scene can be a symbol of purity, as it should be
approached the Eucharist. Considering the later custom
liturgical washing of the feet on Maundy Thursday, the gesture of Jesus can
means purification from venial sins. Besides, it can be a symbol
Eucharistic Communion and the practice of perfect love. All those
symbolic meanings reveal the reality of the saving mystery of Christ, in which he
gives us, his disciples, the most perfect love. Just
the acceptance of this love brings true purity of soul and heart and introduces one into
communion with the Lord and with the brethren .[236]
2. The humility of Jesus in the attitude of union
Jesus Christ will fulfill the will of the Father who sent his Son to the world
will be saved by Him. It happened no other way than through mk
and death on the cross, and for no other reason than love. Symbolic
the figure of this ministry of the Redeemer is concentrated in the simple, yet surprising,
washing the feet. This gesture is undeniably powerful when focused
seemingly remote reality: the divine dignity of the One who has it
performs, and the union of the ministry itself. Undoubtedly, an attitude of union
The Washer shows Christians the way of the necessary humiliation.
Jesus washes the disciples' feet to give them an example of obedience (John 13:1-15). does
a gesture of humility, which is a symbol of the suga attitude. As a consequence of coming
234
Cf. Benedict XVI, Homily during the Mass of the Lord's Supper on Holy Thursday, April 13, 2006,
OsRomPol r. 27, No. 5 (283) 2006, p. 13.
235
J. Drozd, The Last Supper, p. 107.
236
Cf. R. Laurentin, True Life, p. 585.
79
attitude of humble service went to the point of giving one's life on the cross (Phil
2:7-8). Despite such consequences, this attitude should become an object
efforts and practices on the part of the disciples (John 13:15). Already in the Church of the first
For centuries, this was how the symbolism of the Lord's gesture was understood. The image of the washing of the feet
The saints as a symbol of humble service were already used by St. Paul (1 Tm 5:10),
describing the life of a widow destitute237 .
The gesture of washing the feet is a motif of Christ's self-emptying in form
poetic movement is addressed by St. Paul in the Letter to the Philippines 2:5-11. John's description of washing
legs of the disciples appeals more to the human imagination. Lord and Teacher
spectacularly puts away the outer robes of the leader of the feast,
and remains only in a tunic, as the servants and slaves wore. Both St. Paul,
and St. John show the extraordinary fate of the Son of God, the road to glory leads
.
through the greatest humiliation and exultation238
The image of Jesus washing the feet of his disciples is moving and awakens strong
emotions in its recipients until now. This expresses the intention of the Evangelist,
who seeks to reveal the Master close to every disciple who seeks
friends with everyone. By stooping to the feet of each one, even Judas,
whose heart the devil had already persuaded to betray him (John 13:2), he turned out to be
a humble Servant of love .
The motive for this ascension of the Lord is love (John 13:1c), patient, gracious,
not aroused by pride or anger, not self-seeking and forgetful
(cf. 1 Cor 13). This love understands that His disciples are all the time
live in a world governed by laws contrary to the Gospel,
which is ruled by Zy, who is hostile to Jesus and his followers. It is love to the end, so
pushed to the limit240 .
Christ's gesture is undoubtedly an expression of great rapture. washing
legs in eastern culture are never undertaken by the host, but he does it for
237
Cf. L. Ryken, JC Wilhoit, T. Longman III, Dictionary of biblical symbolism, Warsaw 1998, pp. 552-553.
238
Cf. R. Pindel, Imitating Christ-Sug, Kraków 2007, p. 55; J. Heading, What the Bible Teaches, p. 205.
239
Cf. K. Wons, Lasts in Jesus, p. 243.
240
Cf. R. Pindel, Imitating Christ, p. 124.
80
a slave to him (especially from outside the Israelite nation), sometimes a woman,
kid. To perform this activity, it was necessary to take off the robes or
at least gird them so that they do not hinder removal. At all
garments were completely removed for simple, commonplace work
and appropriately different ones were put on for the activity to be undertaken. In view of these
cultural conditions, the gesture of Jesus shows a huge distance between His divine
dignity and the servile nature of the activity241 .
The Lord will increase this distance in order to reduce the distance to his own
students to become one of them. Got up from the table and walked away from the supper, huh
it meant that he sort of isolated himself and humbled himself in order to purify his own. Not so much
he was on an equal footing with the disciples, but he was humbled before them when he received
put sugi. Assume things so that students can understand
His sacrifice, that they might receive His purification. Only love, revealing itself
in great humility, he is able to cleanse a man of sins. Lord's union
it is not a one-off, but is a permanent state to consistently and continuously

bestows students ask 242 .
His act of washing the feet also highlights the sub of his neighbor
as what constitutes interpersonal relationships and strengthens them and internally
enriches the man himself (Jn 13:5.6.8.10.12.14; cf. 1 Tm 5:10)243. Despite this
in the history of mankind, the attitude of service was commonly perceived negatively,
as something that humiliates and humiliates a man. There are known examples
from history, when attempts were made, or even fought for
to subordinate others, to gain advantage over others, to compel
subs. In a sense, an aversion to service may have been present in Judaism,
and also among the Christians of the first centuries. It is possible that i
it is in this context that the Evangelists recorded mentions of disputes between the apostles
241
Cf. KPNT, pp. 523-524; F. Boscione, Jesus Gestures, Kraków 2004, p. 89; K. Wons, Abides in Jesus,
p. 245.
242
Cf. A. von Speyr, Washing the Feet, p. 45.
243
Cf. B. Wida, Dictionary of anthropology of the New Testament, Warsaw 2003, p. 129.
81
for the first places of honor next to Jesus (cf. Mt 20:20-28; Mk 10:35-45; k
22:24-27)244 .
Continuing this thought, it becomes more understandable why none
of the disciples present with Jesus in the Upper Room will not wash their feet
all revelers. The text of the Gospel of John itself does not even mention it
that it came to their mind. In this case, you can see how difficult it was
disciples went down to the extent that they defended their dignity, though
it's just human dignity. If, in addition, I accept the understanding of ministry as
necessary in a given case, the disciples, having even undertaken it
washing their feet, they would not be humble in the sense that Jesus will. His
humility is not rooted in the humanity that one has assumed, but comes from
above . [245]
The disciples' outrage at the Master's ministry automatically emphasizes
the humiliation he allows. This behavior puts him in position
slave. Regardless, Jesus asks his disciples to do the same.
At the same time, it gives a clear signal to those who will run for power
and aspires to fame that this is not the essence of service and leadership. Jesus wants
showed a new dimension of the teacher-student relationship, in which it becomes fundamental
humble sub. This is actually something new, although F. Boscione refers to
history of the great rabbi of Israel, which may resemble the conduct of Jesus.
For when the mother of this rabbi is thirsty, she will drink the water with which the feet were washed
son, which he will oppose. He believes such a gesture is against the fourth
commandment. At this the mother, having changed her whole perspective of the situation, had
she replied that only by allowing such a gesture would her desired son show her
proper respect246 .
For the ancient Greeks, even the fact of mortality, of imperfection
and transience of the human being is perhaps the greatest dishonor to dignity
man. Meanwhile, Jesus, dying on the cross, will heal our wounded
244
Cf. R. Pindel, Imitating Christ, pp. 120-121.
245
Cf. R. Guardini, God. Our Lord Jesus Christ. Person and Life, Warsaw 1999, pp. 357-358.
246
Cf. F. Boscione, Gesty, pp. 89-90.
82
dignity. He will purify us of all that is disgraceful and humiliating by encroaching on
way of deep humility. It is the scene of the washing of the feet that interprets His
death as healing and cleansing .
The theme of purification is slightly emphasized by the image of the girded
hips. In Judaic culture, they have always been associated with the sphere of sexuality.
Therefore, covering the hips can be interpreted as a call to purity.
This can rightly be combined with the gesture of washing the feet, for it also cleans itself
from sexuality through the need to wash the feet before the sexual act (cf. 2
Sam 11:8). Jesus, having his loins girded and washing the feet of his disciples,
thus, it becomes a clear sign of a call to purity, not only in the sphere
sexual. Through the essential context of the action, it is a call to moral purity .
St. Paul describes the secrets of humility and service in a poetic manner in Phil
2:6-11. Jesus' will to serve does not stem from objective necessity, nor does it
in no inner impulse. She is born in the depths of the person of the Son of God,
it touches God himself, who wants and accepts the attitude of humble service. Jesus,
knowing that the Father has given him all things, and that he has come from God and to God
he goes (John 13:3) and knowing that he is the Teacher and accepts the Lord
sacrifice, which became necessary after the sin, and which he finds
expression in slavery. This sacrifice was only possible for God, and so in the practice
of humility God takes precedence .
It can be said that the humility of Jesus is an expression of his sacrifice, which
symbolically begins by moving away from the table, away from the students, and
stripping of clothes This is also the mystery of the incarnation: God empties himself
and union to assume human nature without any mediation and redeem it
from sin. The symbolic unclothing and departure from the supper is a medium
same secret. Christ wants to reconcile in man what is in him
worst, what humiliates him the most. The man alone cannot do it
247
Cf. A. Grün, Jesus, p. 131; F. Boscione, Gestures, p. 90.
248
Cf. F. Boscione, Gesty, pp. 90-91.
249
Cf. R. Guardini, God, pp. 359-360.
83
he did, although he defended himself against God's action (cf. Jn 13:6,8). He can't himself
he will even repent of his sins. Instead, it becomes the fruit of humility,
if it is a gift from the Lord. This is possible because Christ knows well
misery of human life and bear its burden. Never close yourself to poverty, hunger,
disease, impurity, wickedness or death, but quench this sun. In this way, he
will restore order and open the possibility of sharing in his glory .
Man must enter this mystery of self-sacrifice and rapture
God, if he wants to share in Christ (cf. Jn 13:8). This is His speech
an act which He takes very seriously. Pupils
they must not only learn modesty and readiness for the ministry of love towards
brothers, but enter into the secrets of humility. Every Christian should strive to
to be ready to take on a similar annihilation that I have taken
Jesus Christ. What the world finds stupid, unbearable, meaningless
suffering, disgrace, departure of a loved one, lack of acceptance, failure
what work in if all this is accepted, it will provide a share
Christ .
Additional light on the attitude of Jesus' rapture and humility is shed by a small one
detail of the Master's activities, namely, girding himself with a towel.

Taking off your robes and staying in just your tunic was sign enough
expressing sub. Meanwhile, girding myself with a sheet that was supposed to
for practical reasons (allowing free movement during
washing), also acquired the meaning of readiness to dry and serve.
Mentioned twice in the description of the scene and nowhere else in the Holy Scriptures,
expresses the surprise of the beloved disciple at the receiving gesture of the Master
put union sugi before man. It probably indicates intention
author who wanted to perpetuate in the reader the image of the ministering Jesus, who
252
.
he clearly expresses his readiness and immediately performs the action
250
Cf. A. von Speyr, Washing the Feet, pp. 45-46.
251
Cf. R. Guardini, God, pp. 360-361.
252
Cf. R. Pindel, Imitating Christ, pp. 120-121; Z. Zbroja, Meaning, p. 115; K. Wons, Abides in Jesus,
p. 246.
84
Jesus' new robe, a tunic girded with a sheet, remained His
clothes until he died on the cross. Mona suspects that because
The evangelist nowhere mentions that Jesus, putting on his clothes after washing his feet,
pictured earlier the wiping (John 13:12), which, logically speaking, should
also pic. As a consequence, it could remain hidden under the surface
garments as a sign of the service which is the essence of His mission. I can become His
permanent attribute as he remains Sug forever. Not even after death
His tender love sprang up, but it caused the side to open, from which the gifts of
the Spirit flowed symbolically (Jn 20:25, 27)253 .
Moreover, it should be taken into account that in the Jewish mentality
girding the loins meant taking action against
undressing, which means entering a state of rest. Then Jesus,
girded with a towel, from the moment of washing the feet of the disciples in the Upper Room, no
it ceases to function even when outwardly it appears to be
constrained, he can do nothing. His humble service lasts to the end (cf. Jn 13:1)254 .
The same attitude as Jesus was shown by the sinful woman from the Gospel according to
v. Luke (7:36-50). With his gesture, he expresses the highest respect towards him
Jesus, the person he wanted to honor. Washing, drying and anointing
scents are particular actions that were performed with particular care
tenderness, delicacy and pietism. Wanting to wash the feet of the Lord, the woman advances
she shed tears instead of water, dried them with her own hair instead of a cloth
and finally anoints them with precious oil of fragrant fragrance. In this way
he added to the attitude of humble removal all his sensitivity, subtlety
and my For this, she heard the praise of Jesus, and her attitude was indicated as
255
a model of attitude due to the Son of God .
253
Cf. S. Fausti, Meditate on the Gospel, p. 372; K. Wons, Abides in Jesus, pp. 246-247.
254
Cf. F. Boscione, Gesty, p. 90.
255
See ibid., p. 91.
85
The example of Christ showed that He is able to put aside and, so to speak
resigned his divine dignity in order to reveal and realize God's plan
salvation. Therefore, on the part of man, humility should consist in
giving up one's own human possibilities so that a complete openness to God's
action may become possible . [256]
This virtue of humility can never be attained through penitential practice.
It, as Jesus showed, is associated with the adoption of a certain,
fixed way of being. To be humble is to be happy, no
having nothing, knowing that God sustains the humble.
Jesus humbled himself by stripping himself of everything, and in that sense he is
humble. By his conduct at the Last Supper, he showed the disciples the way of
the necessary humiliation .[257]
3. The humble love of Jesus-Servant as an example of life
Jesus stands before his disciples as one who serves. He washes their feet
during the Last Supper (John 13:1-20) to show how much he loved them
and how they should imitate Him in this love and humility. Based on
In his own experience, he invites his disciples to become servants to one
another (Jn 13:14; cf. Mk 10:44)258. With your behavior
oblige them to imitate, but not to materially repeat the gesture, but
to full availability in common service free from the desire to dominate.
A slave should not work less than his master, but rather as much as
he. Likewise, the emissary should at least do all that he does
sending him (John 13:16). Therefore, the disciples cannot lag behind the Master.
They too should be guided in their lives by service to others. However, it is not enough
256
B. Wida, Dictionary of New Testament anthropology, Warsaw 2003, p. 191.
257
Cf. X. Léon-Dufour, Dictionary of the New Testament, Pozna 1993, p. 491.
258
F. J. Matera, Suga, E. B., p. 1109.
86
that they may know it (John 13:17). Just as it is not enough to know the
virtues to live virtuously .
Just as the Gospel according to John shows the essence of God who is Love,
because he offers his Son on the cross, in the same sense
symbolically, the washing of the feet of the Apostles indicates the essence of the ministry of Jesus, who is
honey. He himself obliges his disciples to proclaim this love in the world
by the concrete imitation of His conduct. Their mutual love is supposed to be
the hallmark of Jesus' disciples (John 13:34-35)260 .
I have given you () an example, that you also should do as I have done to you
(John 13:15); and howling should wash each other's feet (John 13:14) call
Jesus to imitate His washing of feet puts the disciples in front of a specific
reality. They are to humble themselves, learn humility and courage, kindness, reconcile themselves
with rejection, constantly trusting in goodness and remaining in it. For on this
consists in every good deed done towards another person,
especially sick, rejected, not held in high esteem. This
261 .
is the washing of the feet
Jesus explicitly points to himself as an example of service to these

moreover, service has always been praised by Him, and in this case
was elevated to a special dignity. Thus, man can do the same thing that Jesus
did and was imbued with. Justify it clearly
Christological titles of Jesus: Lord and Teacher, which he himself put together,
explaining the meaning of the act he will perform. He wouldn't stop for a moment
who would. If the Lord and Teacher does so, so will His disciples
are obliged to carry out this difficult example of conduct towards their neighbours,
as a way of sacrificial and humble service. They should serve each other, that
more so because none of them is Lord and Teacher for others. to Jesus
259
260
See LB, entry: The Gospel according to John, p. 219.
261
Benedict XVI, Homily, p. 14.
262
See LB, entry: suba, suy, p. 746.
87
this is very important, considering that he will set an example during the farewell
supper .
The Lord and Teacher calls us to imitate his extraordinary deed
by pointing to the continuation of his mission. Because right after
encouragement to follow the example (Jn 13,13-14) Jesus quotes words about sending
students. The Gospel of John only in this place calls the disciples apostles,
ministers (John 13:16).264
The disciple of Christ has a moral obligation to repeat the Master's act.
He has to move from being a Christian to acting. The foundation of this principle is siga
deeply into Christology, because it is an example to follow
the conduct of Jesus himself Master and Lord (John 13:12-13). Tradition
synoptic in the same context of the Last Supper emphasizes
ritual recipe (description of the institution of the sacrament of the Eucharist), and tradition
Janów gives a moral imperative: the commandment of love (cf. Jn 13:34f.). Is here
continuity between the rite and the morality that flows from it. We pass
265 .
from the sacrament of the altar to the sacrament of a brother
Christ washing the feet of his disciples is not just a literal model
charge. It is about moral imitation, which is an education
vital, existential being in communion with Him. Ethical requirement
imitation of Christ is based precisely on existence in a constant relationship with
Christ, in remaining in participation with Him (cf. Jn 13:8),266 in being assimilated to
Him. This attitude does not arise immediately, it assumes a certain process that
it begins in Christ. How He shares love with the brethren
having united with the Lord and only on the condition of opening oneself to Him
sacrificial my. Then one can be happy (John 13:17). Student's happiness
Jesus is verified in the attitude towards the other. To what extent will it be
he opens himself to receive His love, in the same His love
it will show up in your relationships with others. He will make casual relations with the Master such
263
Cf. A. Jankowski, Development of Christology, p. 140; R. Pindel, Imitating Christ, p. 125.
264
J. Gnilka, Teologia, p. 334.
265
See S. Mdala, Christology, pp. 235-236.
266
See ibid., p. 236.
88
relations with the gates themselves, as happened with Judas (cf. Jn 6:71; 12:4-6).
But in the same way, a deep relationship with Jesus will bring a deeper relationship
with one's neighbor .
Jesus invites his disciples not only to pray for him, but also for him
example, by acting morally. Instead, he gives them an example (u'po, deigma). I want
he will teach them that it is a manifestation (as the Father shows to the Son all that he himself
does, cf. Jn 5:20) and the gift (for I have given you an example, Jn 13:15). We, His
disciples, we have real availability and serve one another. It is
just as important as the celebration of the Eucharist in its place
episode of the washing of the feet in the Gospel of John. It is worth noticing the association of owls here
Jesus about the institution of the Eucharist , do you (poiei/te) in memory of me (k
22.19) with the blessing associated with the imitation of the deed of Jesus
Knowing this you will be blessed as you act accordingly
(poih/te; John 13:17). Both calls want to make the Lord present
in the conduct of his disciples. Both repeating the actions of Jesus over time
the Eucharist and giving one's life in sacrifice, serving one's brothers and sisters, creates
community of disciples of Jesus. It can be said that the Eucharist builds the Church,
and the example of the washing of the feet is its constitutive act by which the Church
is also formed .[ 268]
The deep meaning of Christ's deed-example is revealed by the community with his disciples.
It is a preparation for the Eucharist in which Christ's disciples create
communion He announces the Body (), which will be given for you (k 22:19) and the Blood
(), which will be poured out for you (k 22:20). He is with Jesus
participation in His Body and Blood. Therefore, those who receive the Lord in the
Eucharist must above all be people of humility and rapture . [269]
As you can see, the Last Supper in St. John's formulation is actually not
detached from the Eucharistic experience. Compared to synoptics
267
Cf. K. Wons, Lasts in Jesus, pp. 252-253.
268
Cf. X. Léon-Dufour, Gospel call to action and prayer, Kraków 2007, pp. 154-156; P. Benoit,
Descriptions of the institution of the Eucharist, in: J. Kudasiewicz (ed.), Bible Today, Krakow 1969,
pp. 337-338.
269
Cf. W. Kope, Eucharist, p. 72.
89
With descriptions of the same supper, John emphasizes its Christological and moral
rather than ecclesiological aspect .
Christ washing the feet of the disciples, especially Peter, reveals the new
a way of fulfilling the ministry of power, of exercising authority. It is a different authority
from the types of authority of that time, when it refers to the authority of the Good Shepherd,
who lays down his life for the sheep (cf. Jn 10:11,15), an authority exercised
in total poverty, which is love. Jesus wants through the ministries of the extreme
poverty, extreme humility and meekness will reach Judas directly and personally.
That is why he washes the disciples' feet. Therefore, His authority is based on love
and mercy. It is this authority that marks Jesus' disciples
in the community, no matter what title or position they occupy .
The deeper dimension of foot washing is related to the sacramental meaning of this
the actions of Jesus as cleansing from sins. My legs means wic
persistently forgives itself, starts again and again, even if it appears
temptation to the senselessness of such an attitude. It means purifying each other,
supporting oneself and accepting the help of others (), passing on sanctification
273
the power of God's word and leading one another to the sacrament of God's love .
In this sense, he became able to forgive even during the Last
Supper, beloved disciple, who, resting on the breast of the Lord, found himself
in the greatest intimacy with Him (Jn 13:23). It is to him that Jesus will reveal the betrayer,
because at that moment he was able to bear the burden of this knowledge, thanks to love,
with how he loves Jesus. This love allowed him to look at Judas as he did
Jesus is looking at him. And it takes great love to transcend the understandable
anger when we are in front of someone who betrays a loved one
especially Jesus. John, identified with the beloved disciple, experiences this
270
See S. Mdala, Christology, p. 236.
271
See M.-D. Philippe, Trzy Wisdom, Kraków 2008, p. 367; K. Romaniuk, And you, who do you think
I am?, Warsaw 1994, pp. 59-71.
272
Cf. K. Wons, Lasts in Jesus, p. 252.
273
Benedict XVI, Homily, p. 14.
90
love resting in the closeness of Christ, which Jesus wants to conquer all wrath . [274]
The imitation of Jesus in the perspective of John's Gospel is true
with the help of brotherly love. For so was the teaching of John
repeating the teachings of Jesus and adapting them to the local current
conditions, this is how the conduct of Jesus at the Last Supper is revealed
as a model of mutual brotherly love in the conduct of the faithful. stimulating
them to this, the author of the Gospel pointed primarily to the degree of love of Jesus
to his disciples (John 13:1). He will love them to the end, i.e. not only to the end of life,
but to the maximum extent possible. He gave his life and this for us
is an appropriate example that obliges us to lay down our lives for our brothers (1 Jn
3:16).275 Probably love can't go that far
practiced every day, but it is an ideal, a limit to which one must strive.
According to John, it is mainly a reinforcement of the command to love
in contrast to the negative example of brotherly love between Cain
and Abel, the first of whom killed his brother () because his deeds were evil, his
brother's just (1 John 3:12)276 .
The command of brotherly love and the imitation of Christ's humble service
it follows consistently from following Him and following Him. I teach Christ
must be ready as He gives His life. He who loves his life loses it,
and whoever hates his life in this world will keep it for eternal life. And who
if he wants to serve me, let him follow me, and where I am, there will my servant also be
(Jn 12,25-26) these very words bring to mind the washing of the feet of the disciples
and the sacrifice of Jesus' crosses (John 13:1, 12-17), i.e. the highest service of love. Suga
Jesus will be where He is in the heavenly kingdom of glory, that is, He will have
277 share with Him .
274
See M.-D. Philippe, Three Wisdoms, pp. 367-368.
275
J. Gnilka, Teologia, p. 334.
276
F. Gryglewicz, ÿycie , pp. 164-165.
277
Cf. R. Schnackenburg, The moral teaching of the New Testament, Warsaw 1983, p. 285; H.
Langkammer, Problems, p. 86.
91
Following Jesus is an honor according to John, although it is not
effortless. All you need is a living and unwavering faith and the love of Jesus
to the blanket. His love perfects the disciples in imitation of Jesus. She
it prepares them for moments of greatest scandal (Jn 13:19) and leads them into
true eschatological communion with Jesus . [278]
The call to imitate the humble love of Jesus is clear
dictated by the new commandment (John 13:34). His novelty is this
He first loved his own to the end (John 13:1) and thus gave the real
example of imitating Him (John 13:15). That's why His disciples should
you love in the same way. For them, Christ is a precursor, an ideal
and the Master. He reveals his attitude of love and humble service in the gesture of washing
legs, and then, in a perfect way, in the sacrifice of the cross. These His deeds
a great example for the disciples (Jn 13:12-17), who are obliged to follow
following the Master until death, i.e. implementing the new commandment of mutual
love .
Christ will attribute his conduct during the Last
He gave the supper a lot of meaning and gave it a suggestive, uplifting, persuasive,
and very simple forms. His example of loving and humble humility
obliges to love. While an example in itself is extremely valuable, it is
it is more precious to imitate him (John 13:15). none of the ministries towards the relatives
it does not diminish the dignity of a Christian, but rather constitutes the basis for a reward.
Who does not go on to practice the specific lesson of Jesus in everyday life,
do not conform to Him. He will be recognized by the world by side signs, as the
servant recognized Peter280 in the archpriest's courtyard.
In the kingdom brought on earth by the Son of God, love and humility are obligatory
above all else, regardless of the dignity held in it (Jn 13:12-17)281 .
278
See ibid., p. 286.
279
see ibid., pp. 288-289; J. Gnilka, First Christians, p. 415; WJ Harrington, The Key, p. 536.
280
Mt 26:69-75; Mark 14:66-72; k 22.54b-62; John 18:15-18:25-27.
281
J. Pytel (ed.), Ze Stou Sowa Boego. Commentaries on the three-year cycle of mass readings,
Pozna 1972, p. 393; J. Drozd, The Last Supper, p. 107.
92
The gesture of washing the feet is a sign anticipating love. There is an announcement of this
the reality that is fulfilled on the cross. And how the sacrifice of Jesus was sure
in the novum sense , thus imitating His sacrifice this great pattern
in consecration to the brethren, in selfless service to them, constitutes
new commandments of Jesus (cf. Jn 13:34). That is how loading is understood
washing feet, so that this is understood very concretely, this is what Jesus himself wanted (cf.
Jn 13:1-17)282. I wish that what happened at the Last Supper

closed in the language of His love for his own. I want to instill in my disciples
the belief that dignity obliges humility. If Jesus, the teacher,
hailed enthusiastically as the Messiah by the crowds, and acclaimed by the disciples
as the Son of God, he will do the service, how much more should they do it
283
they towards themselves and their neighbors .
Following the example of the Master, we turn to our neighbors to purify

their dirty places, which you do not accept. We are called to that
purifies one another with love. We should touch our wounds with love.
Such love frees you from self-contempt, from belittling yourself. Pattern
Jesus is a call to a new attitude. He wants the community of his disciples to
be a community of friends ready to wash one another's feet . [284]
He desires a community of brothers and sisters, ready to purify each other,
eradicating moral sinfulness by implementing the new commandment of love
(John 13:34-35)285 .
282
See R. Schnackenburg, Nauka, pp. 290 and 298.
283
L. Stachowiak, The Gospel: J 13,1-15, in: J. Homerski (ed.), Biblical commentaries to the readings
of the Mass. welcomes, Lublin 1981, p. 71.
284
Cf. A. Grün, Jesus, p. 132.
285
Cf. B. Metzger, MD Coogan (ed.), Dictionary of biblical knowledge, Warsaw 1996, p. 162.
93
Conclusion
In the work, the issue of the humility of the Lord's Washing Suga was considered
students' legs. Using the method of literary criticism, the action was examined
Jesus, described by John in his Gospel (13:1-20), and attempts were made
interpreting its meaning.
For this purpose, in the first part of the work, a broad it was outlined
theological-biblical for the attitude of humble service, which is realized
in the attitude of Jesus. Humility and submissiveness are represented variously throughout the space
the whole of Scripture, but in virtually every case they have one thing in common
noun: mio. It is their foundation and it makes them grow
value in God's eyes. The attitude of humble service embedded in love is characteristic
particular Old Testament post Lord's service from four songs
found in the book of Isaiah. In the New Testament, his mission
and the mission was passed over and fulfilled in a perfect way by Jesus Christ. this issue
takes on a special character in the theological thought of St. John. he presents
Jesus as the Lamb of God, who, like Suga Boy, takes upon himself
redeem death in great rapture, without experiencing it at all
diminution in dignity and glory.
The second part of the work presents the collapsing context of the pericope
John 13:1-20, which will reveal the deepest motivations of Jesus struggling to think
the feet of his disciples. Literary criticism of the description of this episode showed a lack of it
uniformity of the text. The conclusions drawn on this basis showed the way
The origins of this pericope emerge in several editorial stages.
The analysis of the text also led to the separation of probably
its oldest form. Thanks to this, it was possible to get to know as much as possible
the meaning of the actions of the Master of Nazareth. The washing of the feet turned out to be
a deeply symbolic activity: pointing to Christ's death and participation in it
fruits (soteriological interpretation), for purification from sins that
94
it takes place in the sacraments of baptism and penance and prepares for participation
in the Eucharistic feast (sacramental interpretation), as well as in humility
and the love of Jesus-Suga as an example to follow (interpretation
example).
The last part of the work gives a synthesis of the most important conclusions that
appeared while reading the text of John 13:1-20 and which can be applied
in the everyday life of Christians. Come to wash your feet, then enter
to participate with the Lord and to identify with His action. Such a loving gesture
and in general love can only be received when one loves oneself. Since
Jesus the Lord and Teacher, let us wash the feet of our disciples, they should do the same
His followers. His humility, consisting in a way of resignation from the divine
dignity, in order to reveal and realize God's plan of salvation,
is indicated as an example. The disciple of Christ is thus called to
giving up one's own human abilities to do as much as possible
open to God's action. Charging this example has gained value
new commandment as the foundation of Christianity. Whereas this example
should be understood not only literally as a pattern to be reproduced, but as a symbol
the greatest ministry of Christ: death that brings salvation.
The issue discussed in the work may contribute to further ones
investigates the meaning of the symbolic act of washing the feet. point to
the humility of Jesus, who carries out the mission of the Lord's Sugi from Isaiah's songs, is
only one element of the rich mosaic of meaning of this gesture. Their trepen
symbolism gives an opportunity to penetrate deeper and deeper into the reality that we perceive
point.
95

Pokora Slugi Panskiego Umywajacego Nogi

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Pokora Slugi Panskiego Umywajacego Nogi

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The Pontifical University of John Paul II in Krakow

Higher Missionary Seminary

FRANCISZEK WIELGUT SCJ

The humility of the Suga of

Master's thesis written

Fr. Dr. ARTUR SANECKI SCJ

Surname and name: Wielgut Franciszek

(based on John 13:1-20)

year of writing: 2009

you resisted especially on the example of Jesus

washing the feet of his disciples, realizing in this

symbolic activity, the mission of the Servant of God

pericope J 13,1-20 and numerous interpretations were collected

meaningful actions of Jesus. A synthesis was also made

moral conclusions that come to mind from reading

selected passage from the Gospel of John.

Keywords: humility, rapture, suba, sui, Suga Paski, foot washing,

mio, example, Last Supper, Eucharist,

LIST OF ABBREVIATIONS ..................................................... ................................... 4

Dictionaries and biblical aids ..................................................... ................................... 5

Studies ..................................................... ..................................................... ......... 7

INTRODUCTION ..................................................... ..................................................... ........ 12

I. SUGA STRIPES AND SUBA POSITION ........................................... ................... 15

1. The attitude of humble service in the Holy Scriptures................................................ ................... 15

2. Post of Sugi Paski.................................................. ................................... 25

3. Jan's image of Suga Paski............................................................ ................................ 35

II. JESUS WASHING FEET ..................................................... ......................... 46

1. The Context of the Feet Washing ..................................................... .............................. 46

3. Gesture symbolism............................................................ ..................................................... 63

III. JESUS IS THE HUMBLE SERVICE OF THE BELT................................................ ........... 72

1. The Suba of Jesus Provides Salvation .................................................. ................... 72

2. The humility of Jesus in the attitude of union ................................................... .............................. 79

3. The humble love of Jesus-Suga as an example of life ................................... ......... 86

CONCLUSION ..................................................... .............................................. 94

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