Unless You Wash Me

[dave c]

HEALING SHELTER MINISTRIES #131av Re-Written 02MAY09

Save Me Today—Part Forty Eight: Unless You Wash Me

by rev dave c

1John 1:8 If we claim to be without sin, we deceive ourselves and the truth is not in us. 9 If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. 10 If we claim we have not sinned, we make him out to be a liar and his word has no place in our lives 2:1 My dear children, I write this to you so that you will not sin. But if anybody does sin, we have one who speaks to the Father in our defense--Jesus Christ, the Righteous One. 2 He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world (NIV).

As individuals, and as the Church, we know that in this life of the right here and the right now, even as we strive to surrender more and more of our lives to God and Godliness, we are still subject to failure in the presence of all manner of temptation. The face of sin wears many masks, and because “today” is lodged in time and space we must be concerned with the consequences of sins past, the over-coming of sins present, and the avoidance of sins future. Just as there are many ways to disobey God’s word and will, the Bible uses many Hebrew and Greek terms to describe sin. Following is a quote from the New Bible Dictionary (Second Edition, Inter-Varsity Press, Tyndale House Publishers, Inc., Wheaton, IL, USA,1988; p. 1117) that provides a brief summary of those terms:

“The principal NT term is hamartia (and cognates), which is equivalent to ht’ [OT-Heb.]. In classical Gk. It is used for missing a target or taking a wrong road. It is the general NT term for sin as concrete wrongdoing, the violation of God’s law (Jn. 8:46; Jas. 1:15; 1 Jn. 1:8). In Rom. 5-8 Paul personifies the term as a ruling principle in human life (cf. 5:12; 6:12, 14; 7:17, 20; 8:2). paraptoma occurs in classical contexts for an error in measurement or a blunder. The NT gives it a stronger moral connotation as misdeed or trespass (cf. ‘dead through…’, Eph. 2:1; Mt. 6:14f.). parabasis is a similarly derived term with similar meaning, ‘transgression’, ‘going beyond the norm’ (Rom. 4:15; Heb. 2:2). asebeia is perhaps the profoundest NT term and commonly translates ps’ [OT-Heb.] in the LXX. It implies active ungodliness or impiety (Rom. 1:18; 2 Tim. 2:16). Another term is anomia, lawlessness, a contempt for law (Mt. 7:23; 2 Cor. 6:14). kakia and poneria are general terms expressing moral and spiritual depravity (Acts 8:22; Rom 1:29; Lk. 11:39; Eph. 6:12). The last of these references indicates the association of the latter term with Satan, the evil one, ho poneros (Mt. 13:19; 1 Jn. 3:12). adikia is the main classical term for wrong done to one’s neighbour. It is translated variously as ‘injustice’ (Rom. 9:14), ‘unrighteousness’ (Lk. 18:6), ‘falsehood’ (Jn. 7:18), ‘wickedness’ (Rom. 2:8), ‘iniquity’ (2 Tim. 2:19). 1 Jn. Equates it with hamartia (1 Jn. 3:4; 5:17). Also occurring are enochos, a legal term meaning ‘guilty’ (Mk. 3:29; 1 Cor. 11:27), and opheilema, ‘debt’ (Mt. 6:120).”

As Paul says, What a wretched man I am! Who will rescue me from this body of death? Thanks be to God--through Jesus Christ our Lord! (Ro 7:15-25; NIV). [Jesus] is able to save completely those who come to God through him, because he always lives to intercede for them (He 7:25; NIV). We have one who speaks to the Father in our defense--Jesus Christ, the Righteous One. He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world (1Jn 2:1&2; NIV).

The sacrifice made by Jesus 2,000 years ago is sufficient to atone for the sins of the whole world. Yet, we do not have forgiveness if we do not ask for it (Ja. 4:2)—forgiveness neither from God, nor from each other. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another's feet. I have set you an example that you should do as I have done for you. I tell you the truth, no servant is greater than his master, nor is a messenger greater than the one who sent him. Now that you know these things, you will be blessed if you do them. (Jn 13:15-17; NIV). Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective (Ja 5:13-16; NIV). While we are to daily go to the Lord in confession of sin and to ask His forgiveness (to have Him wash our feet), we are to also wash one another’s feet by confessing our sins to each other and praying that Jesus forgive us. Unfortunately, the older we become in Christ, the more difficult it becomes to confess to each other that we have failed (we have sinned), even though we have the assurance that we will be blessed if we do—we will be healed. Pride is a terrible thing.

On the other hand (or foot), pride can also rear its ugly head (or fingers, or toes) if we have adopted an attitude of superior knowledge, blessing, and strength that becomes inflamed by brothers or sisters who approach us for confession and prayer. For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the measure of faith God has given you (Ro 12:3; NIV). So, if you think you are standing firm, be careful that you don't fall! (1Co 10:12; NIV). If I come to a foot-washing with my boots on and my sleeves rolled-up, I am revealing far more about myself than I realize. I need to have the eyes of my understanding opened to the arrogance of my assumptions—repent—and begin again through the love of Christ and the power of the Holy Spirit. As with all occasions of sin, in order to put out the fire of any and all un-Godly thoughts, attitudes, and actions (including, if not especially, arrogance)—it’s time for me to “Stop” (what I’m doing); “Drop” (to my knees); and “Roll” (-on with my life in Christ). Jesus, please save me today. Amen.