Should Foot Washing Be Practiced in Today’s Church?

 

When Jesus rose from supper, wrapped a towel around His waist, and knelt to wash His disciples’ feet, He did something culturally jarring and theologically weighty. John 13 records a moment that has stirred reflection and controversy across generations of believers. Was this an ordinance to be practiced literally? Or was it a symbolic act pointing to a broader spiritual posture?

In modern churches, opinions vary widely. Some continue the physical act, often during Maundy Thursday services. The Roman Catholic Church, Eastern Orthodox, Anglican Communion, and many Lutheran and Methodist churches observe this rite as part of Holy Week liturgies. Anabaptist groups such as the Church of the Brethren and various Pentecostal and Holiness churches also maintain this practice, sometimes calling it an “ordinance,” especially during their “Lovefeast” or communion services. The ritual, drawn directly from Jesus’ example, serves as a symbolic embodiment of servanthood and mutual humility.

What did Jesus mean by this act? What was its cultural background? And what should it mean for us today?

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1. Historical and Cultural Context #

To grasp the shock of Jesus washing His disciples’ feet, we need to enter the dust-covered world of first-century Judea. Roads were unpaved, often shared with livestock, and thick with grime. People wore sandals—leather soles tied with simple cords—which offered little protection. After any journey, one’s feet would be crusted with sweat, filth, and layers of road dust. The stench and discomfort alone warranted a cleansing. Thus, in homes across the ancient Near East, foot washing was not just a courtesy—it was a necessity.

In Jewish custom, the responsibility typically fell to the lowest-ranking servant or a non-Jewish slave. Even disciples of a rabbi were not expected to perform this task for their teacher. So deeply ingrained was the association of foot washing with inferiority that a Jewish commentary from Mishnah’s notes stating:

“All the services which a slave performs for his master, a disciple is obligated to perform for his teacher, except for loosening his sandal.” (Mishnah Kiddushin 1:3)

Now imagine this scene: the long day, the cramped upper room, the meal nearly over. Instead of ordering someone to fetch water, Jesus rises, lays aside His garments, ties a servant’s towel around His waist, and begins to do what no teacher ever would. He kneels—not just to teach, but to cleanse. His hands, soon to be pierced, now caress and scrub away filth.

In this act, Jesus upended the social order. The Lord of all became the servant of all. As John notes, “Having loved his own who were in the world, he loved them to the end” (John 13:1). His love is not abstract; it kneels, it touches, it cleanses. This cultural frame helps us hear Peter’s recoil not as melodrama, but as real scandal: “Lord, do you wash my feet?” (13:6). The Master had descended too far—or so it seemed. But in truth, Jesus wasn’t abandoning His glory. He was displaying it.

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2. Parallel Jewish and Early Christian Practices #

Jesus’ foot washing did not arise in a cultural vacuum. His act of humble service fits within a tradition rich in symbolic gestures—each designed to communicate purity, reverence, or social meaning. By exploring these practices, we can better discern how His actions would have resonated with first-century observers, both Jewish and Gentile.

Jewish Ritual Washings (Netilat Yadayim)

One of the most relevant customs was the Jewish practice of ritual hand washing. Before meals, devout Jews would pour water over their hands as a symbol of ceremonial purity (Mark 7:3–4). This was not about hygiene, but holiness. It signified readiness to partake in something sacred. Similarly, priests at the temple were required to wash their hands and feet before offering sacrifices (Exodus 30:17–21), reinforcing the idea that approaching God required cleansing.

Though foot washing was not formalized in the Torah as a universal ritual, the symbolic association between washing and purity would have made Jesus’ act even more powerful. It was both earthy and holy. Not only did He cleanse dirty feet, but He hinted at deeper cleansing—what He would soon accomplish on the cross.

Hospitality Customs

Hospitality was a cornerstone of Middle Eastern life. Washing a guest’s feet was among the highest expressions of welcome and honor. Abraham offered this in Genesis 18:4 when divine visitors appeared at his tent. Abigail offered herself as David’s “servant to wash the feet of the servants of my lord” (1 Samuel 25:41). These actions communicated respect, humility, and the binding of relational peace.

Jesus’ foot washing echoes this spirit of welcome, but adds a distinctly Messianic twist. He, the host, takes the role of servant—not merely to honor His guests but to forge a new community defined not by hierarchy, but mutual love.

Anointing and Alabaster Moments

Another act with parallels to foot washing is the anointing of Jesus by the sinful woman in Luke 7:36–50. She wets His feet with her tears, wipes them with her hair, kisses them, and anoints them with ointment. Jesus contrasts her devotion with the neglect of His host, saying, “You gave me no water for my feet” (v. 44).

Here, foot care becomes an expression of unreserved love and gratitude. Though not initiated by Jesus, the act aligns closely with His teaching. Whether He washes or is washed, the common thread is sacrificial humility.

Early Christian Echoes

In the early Church, foot washing was occasionally practiced as a sign of hospitality, reconciliation, and preparation for worship or baptism. Some church fathers, such as Tertullian and Augustine, mention it symbolically. Later, during the post-apostolic era, certain monastic orders and Christian communities began to formalize it within their liturgies—especially as part of Holy Week or acts of penance.

By the time of the third and fourth centuries, foot washing had evolved in some circles into a sign of hierarchical humility, often performed by bishops or abbots. But its origin in Jesus’ disruptive, servant-hearted gesture continued to challenge both pride and presumption.

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3. A Revelation of Servant and Transformational Leadership #

When Jesus washed His disciples’ feet, He did more than perform a menial task—He enacted a leadership philosophy that the world still struggles to understand: the leader as servant. Robert Greenleaf, who coined the term “Servant Leadership” in the 20th century, described it as a model in which a leader’s first priority is to serve the people they lead. That concept, radical in business and politics, is deeply biblical—and Jesus modeled it centuries earlier.

In John 13:13–14, Jesus says, “You call me Teacher and Lord, and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet.” Notice the deliberate structure. He affirms His authority—Teacher and Lord—then immediately demonstrates how true authority bends low in love.

Jesus’ servant leadership is not weakness—it’s power redefined. He does not abdicate His role; He fulfills it through sacrificial care. By washing feet, He leads not through command, but through example. He lays down status, strips off His outer garment, and dresses in the posture of a slave—not to diminish Himself, but to elevate those He loves. Rather than merely rebuking pride, Jesus reshapes identity. He redefines what it means to bear it. He transforms a room of rivaling disciples into a community shaped by sacrificial love and humble influence.

This act also exemplifies the core principles of Transformational Leadership, a concept first introduced by James MacGregor Burns (1978) and later expanded by Bernard M. Bass (1985). These scholars identified four key components—idealized influence, inspirational motivation, intellectual stimulation, and individualized consideration—all of which Jesus embodies in the upper room. Jesus:

• Models integrity (idealized influence): He doesn’t ask of others what He will not do Himself (John 13:15).

• Inspires a higher vision (inspirational motivation): Leadership becomes service, and greatness becomes lowliness (John 13:17). 

• Challenges assumptions (intellectual stimulation): Peter protests, revealing that even well-meaning disciples struggle to embrace a cruciform ethic. He reframes greatness, confronting Peter’s assumptions—“Unless I wash you, you have no share with me” (John 13:8).

• Invests personally (individualized consideration): Jesus tenderly serves each disciple, including Judas, with no favoritism or avoidance.

Jesus transforms the very idea of leadership. No longer is it a ladder to climb but a table to kneel beneath. No longer is it about ruling over others but raising others up. He doesn’t just instruct His followers—He reshapes their identity.

A Symbol of Spiritual Cleansing

The dialogue with Peter in John 13:6–10 pulls back the curtain on a second meaning: spiritual purification. When Peter resists, Jesus responds, “If I do not wash you, you have no share with me.” The washing here isn’t just about hospitality—it hints at the inner cleansing required for fellowship with Christ.

Jesus assures Peter that he is already clean, but still needs his feet washed. This distinction reflects the difference between justification (the once-for-all cleansing from sin) and sanctification (the ongoing washing as we walk in a fallen world). As believers, we’re declared righteous by faith, but still called to daily repentance and renewal (cf. 1 John 1:9).

In other words, the basin becomes a symbol of grace applied again and again. Christ doesn’t merely redeem; He continues to restore. And He invites us to let Him do both.

A Call to Mutual Submission

After completing the task, Jesus speaks plainly: “You also ought to wash one another’s feet” (v. 14). This isn’t just a command to perform the same action; it’s a call to adopt the same posture. Jesus creates a community where mutual submission replaces competition, where love flows freely, and where self-emptying defines fellowship.

This echoes Paul’s exhortation in Philippians 2:3–5, where believers are urged to “in humility count others more significant than yourselves… Have this mind among yourselves, which is yours in Christ Jesus.” Foot washing becomes the emblem of that mindset—a pattern of self-giving woven into the daily life of the Church.

When churches enact foot washing today, the power is not in the water, but in the willingness. True discipleship means stooping low, not once a year, but whenever love requires it.

A Glimpse of the Cross

John anchors this event in eschatological purpose. Jesus “knew that his hour had come” (13:1)—His death loomed. The towel He wrapped around His waist was not disconnected from the robe He would soon be stripped of. In washing feet, He rehearsed the cross: condescension, cleansing, and love to the end.

The imagery is rich. As He poured water, He foreshadowed the blood and water that would flow from His pierced side. As He bent low, He mirrored the descent from glory to Golgotha. As He dried their feet, He showed that salvation is not aloof—it is incarnate.

To be served by Jesus in this way is to see both His humility and His holiness. And to follow Him means embracing both the basin and the burden.

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Potential Misuse or Superficial Practice

As with any biblical symbol, the danger lies not in the act itself but in detaching the form from its function. Foot washing, when isolated from its theological depth and relational intent, risks becoming either sentimental or ceremonial—more spectacle than substance.

From Imitation to Exhibition

It is possible to “honor” Jesus’ example with our hands while ignoring it with our hearts. Public foot washing events, especially when pre-scheduled or photographed, can drift toward performance. A towel and basin may be present, but the spirit of humility may not. Jesus warned of such performative righteousness: “Beware of practicing your righteousness before other people in order to be seen by them” (Matthew 6:1).

True servanthood cannot be staged. The moment Jesus washed feet, He did so surrounded by betrayal, rivalry, and confusion. His humility wasn’t reactive—it was redemptive. When churches adopt foot washing as a dramatic gesture without addressing pride, division, or ego, the ritual can become an emotional mask for unrepentant hearts.

Misinterpreting as Sacrament

Some traditions elevate foot washing to the status of an ordinance—alongside baptism and communion. While there is room for debate (and some historical support within Anabaptist traditions), we must ask: Did Jesus institute a perpetual ritual, or model a lifestyle?

Unlike the Eucharist and baptism, which were reinforced by apostolic instruction and repeated in early Christian practice (cf. 1 Corinthians 11:23–26; Acts 2:38–41), foot washing appears in a singular, narrative moment with symbolic depth. The instruction to “wash one another’s feet” may not demand repetition of the act, but repetition of the posture.

When churches elevate the symbol above the substance—repeating the act while neglecting its ethic—they risk teaching a distorted gospel: one of ritual compliance rather than inward transformation.

Disconnecting from Daily Life

Perhaps the subtlest misuse is this: we limit foot washing to a service once a year, often during Holy Week, and fail to translate it into daily discipleship. We leave the basin in the sanctuary rather than carrying its spirit into our homes, workplaces, and congregations.

Jesus’ words—“Blessed are you if you do them” (John 13:17)—are not confined to a religious calendar. They call us to the “one another’s” of Scripture: love one another, bear one another’s burdens, outdo one another in showing honor. To truly “wash feet” is to fold laundry without complaint, to forgive without spotlight, to listen without rebuttal. The basin is filled again every time the Spirit nudges us to stoop in love.

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Arguments For and Against the Practice of Foot Washing Today #

Churches across the theological spectrum vary in their approach to foot washing. While some uphold it as an ordinance alongside baptism and the Lord’s Supper, others avoid the literal act, favoring metaphorical expressions of service. This diversity arises not from denying the weight of John 13, but from differing interpretations regarding its normative application.

Arguments For Literal Practice #

Jesus’ Direct Command Advocates highlight Jesus’ words in John 13:14–15: “You also ought to wash one another’s feet. For I have given you an example.” These resemble commands for baptism and the Eucharist. Tertullian’s De Corona confirms this early practice, linking foot washing to Christian worship and the Eucharist.

Apostolic and Early Church Affirmation Though the New Testament doesn’t depict repeated foot washing in public worship, figures like John Chrysostom and Augustine endorsed it as a display of humility and unity. Clement of Alexandria allegorized it as preparation for spiritual readiness—symbolized by “non-perishable shoes.” 1 Timothy 5:10 indirectly references the practice among early believers.

Embodied Theology Symbolic actions like foot washing root theological truths in tangible acts. Baptism dramatizes resurrection; communion proclaims the cross; foot washing reveals Christlike humility. The Anabaptist tradition (e.g., Mennonites, Church of the Brethren) treats it as an ordinance emphasizing servant-hearted equality.

Pastoral and Relational Impact Practiced with sincerity, it breaks down social barriers, fosters reconciliation, and becomes a sermon enacted. It reorients leaders toward servanthood and invites communities into grace-formed vulnerability, whether during retreats, marriage counseling, or Maundy Thursday observances.

Arguments Against Literal Practice #

Illustrative, Not Prescriptive Many theologians interpret Jesus’ actions as teaching self-sacrificing love, not establishing a perpetual rite. Unlike baptism or communion (cf. 1 Corinthians 11), foot washing lacks repetition or theological exposition in the epistles.

Culturally Bound Context In first-century Palestine, dusty roads and open sandals made foot washing necessary. Today, its practicality is lost, and without deep teaching, it risks becoming quaint or misunderstood rather than meaningful.

Risk of Ritualism Detached from heart transformation, the practice may become sentimental or performative. Churches wary of legalism often choose modern equivalents—like caregiving or advocacy—as more contextually resonant expressions of Christlike service.

Regulative Principle Concerns Traditions like Reformed and Presbyterian faiths, guided by the regulative principle, recognize only practices explicitly instituted and repeated in Scripture. The lack of further apostolic mention discourages its institutionalization.

Historical and Contemporary Middle Paths #

Patristic writings (Tertullian, Chrysostom, Augustine) affirm the early presence and theological value of foot washing. Today, many churches include it in reflective, non-ordinance contexts—such as Maundy Thursday or small group discipleship—aiming for heart-level obedience rather than uniform ritual.

The Enduring Call

Whether practiced literally or symbolically, the essence of John 13 remains: “You also ought to wash one another’s feet… love one another: just as I have loved you” (John 13:14, 34). The goal is not ritual uniformity but heart-shaped humility. Whether through a basin or a broom, the call remains: love as Christ loved.

Conclusion: The Towel and the Table

When Jesus knelt with basin and towel, He wasn’t merely cleaning feet—He was preparing hearts. In that one intimate moment, He reframed what leadership looks like, what love costs, and what the cross would mean.

The Church’s call is not necessarily to recreate the scene with literal frequency, but to absorb its shape into daily life. Whether practiced ritually during Holy Week or lived out through acts of invisible service, the pattern is clear: the path of Christ is downward, toward humility, vulnerability, and love.

Foot washing challenges us to ask:

• Where in my life have I clung to power rather than poured it out?
• Who around me is weary, unclean, and unseen?
• What would it mean today—not merely symbolically—to take up the towel?

For some churches, the act of foot washing retains powerful teaching value. For others, the principle finds life in less visible forms. But for all disciples of Jesus, the basin must remain close. The Master has served us. Now, we serve one another.

“If you know these things, blessed are you if you do them” (John 13:17).

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References 

Barton, J., & Muddiman, J. (Eds.). (2001). The Oxford Bible commentary. Oxford University Press.

→ Cited in historical/cultural sections and John 13 discussion

Bass, B. M. (1985). Leadership and performance beyond expectations. Free Press.

→ Cited under Transformational Leadership principles

Boyce, J. P. (2009). Abstract of systematic theology. Founders Press.

→ Cited in doctrinal distinctions regarding ordinances and symbolism

Bromiley, G. W. (1985). Theological dictionary of the New Testament: Abridged in one volume (G. W. Bromiley, Trans.). Eerdmans.

→ Used for linguistic and theological insight on “cleansing” and servant imagery

Burns, J. M. (1978). Leadership. Harper & Row.

→ Cited in reference to transformational leadership theory

Easton, M. G. (1897). Easton’s Bible dictionary. Thomas Nelson.

→ Referenced for foot washing and cultural background

Hays, J. D., & Duvall, J. S. (2005). Grasping God’s Word: A hands-on approach to reading, interpreting, and applying the Bible. Zondervan.

→ Cited in relation to hermeneutical application and interpretive process

Torrey, R. A. (1898). What the Bible teaches. Revell.

→ Used in doctrinal references, especially on sanctification and servant leadership

Vine, W. E., Unger, M. F., & White, W., Jr. (1940). Vine’s complete expository dictionary of Old and New Testament words. Thomas Nelson.

→ Used for definitions and original language implications of “wash,” “clean,” and “serve”