Feet Washing by David C. Long

Pacific Seventh-day Adventist Publishing Association · Oakland, Cal. · May 13, 1875

"Feet Washing."

By David C. Long

I AM very much edified with the manner in which the writer of the article on "Feet Washing" in Sabbath Recorder, No. 16, Vol. 31, discloses the mind and probable design of Christ in performing upon his disciples a service, which for impressiveness could not be excelled. The exordium or prefatory remarks show deep research and divine conclusions, "in epitome," the whole gospel of Christ; in which Christ teaches in effect and practice every Christian virtue. But "that he does not teach feet washing as an ordinance, simply as a duty effecting our relations with each other," is foreign to the conclusions we are led to by endeavoring to understand the mind of Christ in this solemn service. I do not wish to enter upon a criticism, but would simply ask leave briefly to give my reasons, through the Recorder, for believing feet washing to be a binding church ordinance. My first reason is, because it stands inseparably connected with the universally conceded institution called by Paul the Lord's Supper. Performed at the same time, in the same solemn way, without any previous notice to his disciples of either, having the deepest and most heart-searching object in view that could be brought to bear upon the human feelings, and clothed with similar imperative language, or if any difference, more obligatory as to feet washing than the eating and drinking the emblems of his commoration. Of the bread and wine Christ says, "Take eat, this is my body;" "Drink ye all of it." Matt. 26:26, 27; Mark 14:22, 23. "This do in remembrance of me." Luke 22:19. "Take eat, this do in remembrance of me," &c., 1 Cor. 11:24-26. Of feet washing he says, "If I wash thee not thou hast no part with me." "He that is washed needeth not, save to wash his feet." "If I, then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet." "I have given you an example that ye should do as I have done to you." John 13:8, 10, 14, 15.

From a fair and impartial consideration of the above quotations, and others bearing on the manner and design of each of the above services, I fail to be able to see a literal duty in the one and a shadow in the other. In the controversy between Christ and Peter, we have two facts undeniably established. Refusing to allow Christ to wash his feet cuts off his share or part with Christ unconditionally. And the other is that the feet only must be washed of those that are washed [baptized]. "For thus it becometh us to fulfill all righteousness." Christ does not say, "You twelve who are all washed need not," &c. But he says, "He that is washed," &c. The same as when he said, "He that doeth the will of my Father," &c. The pronoun "he" has for its antecedent the whole human family who will accept the offered salvation. And after explaining this singular service of feet washing, he says, "If I . . . have done this humble service to you, ye ought also to do it to one another . . . . for I have given you an example." All this was done and said when the minds of the disciples were filled to overflowing with the wonder-working power of the acts and words of Christ. They had met with their Lord to celebrate the Passover. He had rode in triumph into Jerusalem and declared that the hour was come when the Son of man must be glorified. A voice from heaven having come saying, I have both glorified it and will glorify it again, he made it as plain to them as language could do it, that he was going to leave them, to suffer, to die, to rise again, to go to his Father, to send the Comforter, and gave them the promise that they could eventually be with him again in the glory of his Father.

All these things were a feast to the soul, but foreign to the body. They must be humbled; if words could not do it, acts must be brought to service. Their hearts must be cleansed from foreign leaven before they were prepared for the next service in order; the desire to be great in the world must be purged out, that pure love could flow in. All this was absolutely necessary for them then, and I fear we are no better, and consequently need the same thorough cleansing. Mark well the language of Christ on this solemn occasion. Man speaks but to recant. Christ's words are spirit and truth; consequently the law of God. My next reason is because that in its service, according to the example given, it strikes pride—the mother of all harlots—at the very foundation. It is like Stephen Girard carrying the package home for the poor tailor of Philadelphia for fifty cents. I am not deterred from obeying it from the fact that John only of the evangelists embodies it in detail in his gospel. His modesty allowed all honors to all the others; and what they did not do, he, after waiting suitably, then supplies; introduces some facts which they omit, and enlarges upon others which they briefly mention. Paul could discriminate between feet washing for outward cleansing and washing the saint's feet. 1 Tim. 5:10.

If the requisite quality for the widow was only an act to be done in common as an act of love and mercy to her fellow-creatures, why does Paul say saint's feet. Saint in Scripture is a term applied to persons in course of preparation for eternal life, by way of distinction from the people generally. All other duties requisite that pertained to her fellow-creatures could and must be done indiscriminately to all deserving, alike. Do not, brethren, allow yourselves to apply "saint" or "sanctification" to all things alike, or the cause of our seventh-day Sabbath will suffer. And finally, my last reason is, because it is virtually embodied among the "all things whatsoever I have commanded you." Matt. 28:20. This charge is as broad and as long as the gospel, and narrows down our will unto the will of God; its obedience makes us servants, and "the servant is not greater than his Lord." The Lord did it, and said, "I have given you an example that ye should do as I have done to you." By omitting it, our faith is simply the result of theological reasoning, which is never free from doubts. But by doing and observing feet washing as an ordinance, removes all doubt and settles the conscience, that we try to imitate him in obedience.—DAVID C. LONG, in Sabbath Recorder.