The final week of Jesus' public ministry is the most important detail that we need to remember. It is known as the Passion Week. Many devout Christians around the world observe this week, holding Palm branches in the hands and recognize Jesus' kingship just as the crowds welcomed Jesus in his day when he entered Jerusalem.

The Catholics in this country are no exceptions. There will be once again scores of folks crucifying themselves in Pangasinan, and thousands of pilgrims will walk up to the Antipolo Simbahan again on Thursday evening. Even the least devoted Catholics will try to make it to one of the masses this week. It is an annual religious routine for everyone.

On this final week of his public ministry, Jesus entered the city of Jerusalem on a colt as the king and cleared the Temple, showing how people's religious devotions have taken them far away from the heart of God. Each gospel writer emphasizes the Passion Week. Mark's gospel, for example, has been described as the Passion story with a brief introduction to the life of Jesus before his arrest and death. Chapters 11 to 16 record the final week of Jesus, while the first ten chapters set up the account of the final week. John's gospel is also unique. He devotes a long section on what happens to Jesus on the last night before the arrest of Jesus. John starts with the story of Jesus' anointing at Bethany in chapter 12 and then continues onto the long conversation with his disciples at the Last Supper until chapter 14.

While other gospel writers focus on the importance of the Lord's supper as the lasting ordinance for the churches to follow ('Do this in remembrance of me …'), John is interested in highlighting the new command Jesus gave during his last dinner with his disciples. Let us examine closely.

The Last Supper
In John 13, Jesus chose to spend his last evening with his disciples on a nice meal together. But it was going to be far from a nice meal together. Two events of cosmic proportion took place here.

1. Washing the disciples' feet
This had to be the most unexpected thing of all. In the middle of dinner, Jesus began washing his disciples feet. It is odd. Normally, one would think that dirty feet need to be washed before people start the meal. But in 13:2ff., it says clearly that 'the evening meal was being served' when Jesus 'got up from his meal, took off his outer clothing' and began washing their feet. No doubt, Jesus wanted to get the maximum attention from his disciples, so he chose to wash their feet in the middle of dinner!

John calls the foot-washing incidence 'showing the full extent of his love' (vs. 1). At the same time John paints a picture of how unworthy these men really are to have their feet washed by Jesus. He describes the characters of Peter, Judas, Philip, and Thomas. Humm … If you were the leader of the new Iraqi regime today and if you had to fill the cabinet positions with these disciples, what post would you give to Peter? Defense minister? What about Judas? Finance minister? Thomas … the one who was known for doubts? What about Thomas? He asked for evidence. In charge of the Philippine National Police? Jesus was very patient leader. He wanted to bless them by washing their feet.

It caught Simon Peter by total surprise. He refused to have Jesus touch his dirty feet, saying 'you shall never wash my feet' (vs.8). But what did Jesus say to him? 'Unless I wash you, you have no part with me.'

What did Jesus mean by this? Its full meaning becomes clear in vv. 34-35, to which we will turn our attention later. Another important thing happens during the meal. (It was indeed a meal of cosmic proportion in terms of its significance).

2. Announcing the presence of the betrayer
It was also at the Last Supper that Jesus revealed the plan of the betrayer. Jesus was 'troubled in spirit' when he testified that one of his own disciples would be the one turning his master in. This act of betrayal by his own was perhaps the most difficult thing to accept, humanly speaking, if it wasn't for the fact that there is value in 'fulfilling the scripture' about how the Messiah was going to be betrayed, 'He who shares my bread has lifted up his heel against me" (Ps 41:9). He who is close enough to 'share my bread' is the one 'lifting up his heel against me.' Jesus then dipped bread in the dish and then gave to Judas Iscariot. We must remember that Jesus dealt with them in the most gracious manner possible, even to Judas (cf. Vs. 27).

Leonardo Da Vinci captures brilliantly the panic on the faces of Jesus' disciples when this was announced. Hands go up with the message 'no, it is not me.' Fingers being pointed at others, 'is it you?' And yet, when we look at the face of Jesus, isn't it amazing that he maintains such a peaceful posture? (see The Last Supper, 1498, Fresco, 460 x 880 cm, Convent of Santa Maria delle Grazie (Refectory), Milan).

We all know that it was here during the Last Supper that Jesus told his disciples to continue supper 'in remember of me.' He then showed the symbols of bread and wine as depicting his very own body and blood. Surprisingly, John does not record the institution of the Eucharist. Instead, he introduces the 'new command' of loving one another.

A New Command
John wanted to highlight the key message of the Last Supper as loving and serving one another:

A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another (vv. 34-35)

In what sense was this a new command? After all, does not the OT already talk about the importance of loving one's neighbor (Lev 19:18)?

What makes this command all too distinctive and therefore new was the 'standard of love,' as Jesus has loved or set an example, that his disciples, too, had to follow (G.R. Beasley-Murray, Gospel of Life, p. 111). Jesus washed his disciples' feet. He was willing to go to the feet of his disciples' feet, smelling their odor, touching their dirt and patiently and lovingly cleansing them.

Once a man said, 'I love ministry, but I do not like to work with people.' I was shocked to learn that one of the most brilliant persons the seminar has ever produced is still in need of learning the most basic lesson: how to love people unconditionally.

Jesus said to his disciples, 'As I have loved you, so you must love one another.' Here, Jesus sets a very high standard: just as I have washed your feet, now go and wash others' feet. One of the strong complaints people have about religious authorities is that they are too powerful and authoritarian. Once they are entrusted with power, they turn into a different person. Jesus warned his disciples that his way is not going to be like that. His disciples will be known in the future as people who have gone under people with a real heart of serving others.

'By this all men will know you are my disciples' — yes, that alone Jesus says is the hallmark of discipleship, of the evidence of following Jesus.

It is a new command because Jesus has now set a new standard: himself. We must love as Jesus did.

Loving is difficult
In John's gospel, the author wanted his readers to remember the most important thing about the Lord's Supper as not the start of a new ritual (Eucharist, though it is important in a different way), but as the start of a new command, fashioned after Jesus' example and standard.

But we all know how difficult it is to love people, especially those who we do not feel like loving.
What is the alternative to loving?

• It is judging and condemning them as people unworthy of my time and care.
• It is isolating myself from them so that I can maintain my own 'level.'
• It is anything but serving them in the name of Jesus.

When I lose sight of what Jesus is teaching me about the new command and indulge in judging, condemning and isolating myself from the unlovable people, then I am pre-eminently qualified for the prize of a non-Jesus disciple, or better still, the prize of 'the best pretense disciple.' Jesus would then, of course, say to me, "Away from me, I never knew you."

Loving is difficult because we are working and dealing with real people with real problems and real idiosyncratic behaviors — people who pick their nose a lot, people who pick others' fault a lot, people who are cynical, people are who lazy ... You get the picture. Oh, let us not forget. We must be like that in others' eyes, too. We love because we have been loved. Now you get the picture why Jesus said to Peter, "Unless I wash you, you have no part with me."

Loving is difficult, but this is where 'the rubber meets the road.' This is where the real test of discipleship is. "By this all men will know that you are my disciples, if you love one another."

To this, we notice in vs. 36ff. Simon Peter offers an alternative test: how about dying for you Jesus? Wouldn't that be a decisive factor and wouldn't people know that I am following you?

Jesus responds straight-forward, 'never mind, thinking about dying for me. You will deny me three times before the rooster crows (the morning comes)!' Forget the grand idea of serving Christ and dying for him. The real test is in, using today's military jargon, urban warfare, the day-to-day dog fight between my desire to hate and isolate myself from the unlovable people and Jesus' command to love people unconditionally.

I have been discovering during the Discovery meetings how difficult it is to lead people to Christ. Would it not be amazing if, after a series of these meetings, the church was growing in number by leaps and bounds? I wish it would happen that way. But it does not. I am learning now that the real definition of evangelism is simply loving people into the Kingdom of God by the power of the Holy Spirit. Loving people, yes, that is the ultimate test of discipleship and the fuel for our evangelistic attempts.

During this Holy Week, let us examine our hearts and lives. Let us ask, 'how faithfully am I following Jesus by loving people unconditionally?'

May the LORD bless you.