Ted Bowling focuses on the foot-washing aspect of the Passover service, which is an annual renewal and re-dedication of our baptismal cleansing. Foot-washing was a common practice in antiquity, where the lowest servant was assigned to wash the soiled feet of a weary traveler. A disciple was similarly expected to be willing to perform the same tasks for his rabbi as a servant was for his master—except for untying his sandals, which was considered to be the very lowest of degradations. Jesus Christ, reversing the cultural expectation, took the role of a Gentile slave, and to the shock of his disciples stooped below what a disciple could be expected to do and washed their feet. He modeled the practice of foot-washing to dramatize the need to be submissive to one another, to serve one another—including those who betray—and to be one's brother's keeper, safeguarding our relationships with our brethren.
Mike Ford, reflecting on a Lutheran memorial service he had attended, describes the liturgical formula in a Lutheran service, including communion at the end of the service. The entire nominal Christian world (Orthodox, Protestant, and Roman Catholic) appears oblivious to the understanding that a memorial (such as Memorial Day, Fourth of July, or Pearl Harbor Day) is kept annually. Equivocating with the expression “as oft as you drink it in remembrance of me,” the world’s churches believe they can do this ritual monthly, weekly, daily, or on any special occasion. Many argue that since we do not know the exact hour that Christ and his disciples kept the Passover, we can keep it whenever we want. It is further argued that since Christ changed the symbols of the Passover, the “spiritual intent is more important than the physical ritual, rendering the exact time of its observance unimportant.” Some sentimentalize the Passover ceremony by suggesting that, since newlyweds often celebrate the anniversary of their first date on a monthly basis, Christians also could take the Lord’s Supper in a similar manner. Another spurious argument made is Paul’s admonition in I Corinthians 11:21-22 against drunkenness at these events, suggesting that this was perhaps a frequent occurrence. The changing of the symbols at Passover did not augment the days people could keep it; the frequent practice of a Lord’s Supper derives from Pagan, not biblical origins. The Passover is a once a year ceremony for all baptized members.
Many of us have been members of the church of God for decades, and because of our long association with God's festivals, we forget that new members have little or no idea how to keep them and can be intimidated about what God requires of them during these appointed times. Richard Ritenbaugh points out the foundational principles new members need to keep in mind in observing the Feasts of God throughout the year.
Richard Ritenbaugh, reflecting upon the formative years of the Church of the Great God, remembers that certain individuals wanted to make radical changes in the church service, including using a contentious debate format. When Herbert W. Armstrong first decided on the method of worship for the Radio Church of God and the Worldwide Church of God, he based it on principles of order and decorum found in large part in I Corinthians, insisting that all things be done decently and in order. Paul's instructions on order are found in I Corinthians 9, 11, 12, and 14, establishing practical guidelines for ministerial authority, the pattern of church governance, the conduct of members and proper observance of the Passover, the organization and division of labor in the church, and establishing guidelines for worship, bringing order out of chaos.
When God calls us and redeems us through the sacrifice of His Son Jesus Christ, we suddenly come under obligation—a debt we cannot pay. John Ritenbaugh pursues what this means to us as we continue on our Christian walk toward God's Kingdom.
We in the church have often considered footwashing merely as a ritual to remind us of the need to serve one another. Bill Keesee, however, explains how footwashing teaches another godly attribute: forgiveness.
John Ritenbaugh affirms that the New Covenant seals the agreement with the body and blood of Christ, which is consumed inwardly. Partaking of this cup indicates that we are in unity with those in the body—fellow heirs of the world, as Abraham's seed, participating in the death and resurrection of our Savior. We must thoroughly examine ourselves, exercising and strengthening our faith, actively giving love back to God, to avoid taking this solemn event in a careless, irreverent, or nonchalant manner, jeopardizing our relationship with God, our relationship with our brethren, and our Christian liberty.
Many people believe that our sins are the focus of Passover—but they are wrong! John Ritenbaugh shows that Christ, the Passover Lamb, should be our focus. How well do you know Him?
Footwashing is the initial part of the Passover ceremony. Why did Christ institute it? What is its purpose?
In this Passover message, John Ritenbaugh observes that the world's religions are in abject bondage to falsehood because they do not observe the Passover. Freedom comes to God's called out ones incrementally from continuing on the way- the relationship between God and us. It is this relationship which is the most important thing Christ has died for. We need to be sobered at the awesomeness of the cost to set us free from sin- how far Christ was willing to be pushed. Immense have been the preparations for our ransom- involving billions of years (Hebrews 11:3, I Corinthians 10:11) and the death of our Savior. Because we have been purchased, we have an obligation to our Purchaser.
John Ritenbaugh, focusing upon the seed analogy of Jesus in John 12:24, emphasizes that sacrifice is absolutely necessary (the seed must give up its life) in order for quality fruit to be produced. Using this seed planting analogy, Jesus teaches that, as a seed must be planted, dying to itself in order to bear fruit, we similarly must sacrifice our lives- submitting our wills unconditionally to God's will in order to bear abundant fruit, attaining the abundant life we deeply crave. Conversely, if we try to placate the natural carnal lusts, we will not bear good fruit. After we die to sin in the waters of baptism, we no longer dedicate ourselves to satisfying our carnal drives, but instead to submit to God, who engineers the process of our spiritual growth into a new spiritual creation, children of light, reflecting the characteristics of our spiritual Parent. Keeping God's Commandments leads to spiritual insight and light, but breaking them leads to spiritual blindness and darkness. There is no neutrality in following God's Word. John 13:1-17 provides an unusual insight into the very mind of God, exemplified as a serving "footwashing" attitude, demonstrating servant leadership toward His creation, an attitude and behavior we are obligated to emulate. The essence of love is sacrifice.
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