John 13:1–20

Verse 1. Before the festival day, or feast of the Pasch. See the note on this word Pasch, Matthew 26. verse 2. Here when Saint John says, before the festival day, he means in the evening, or latter evening after sunset, on the 14th day of the month of Nisan, when the great feast of Azyms or unleavened bread was begun, (for the Jews began their feasts from sunset on the foregoing day) so that the hours from sunset, at least, on the 14th day of the month of Nisan (at which time the paschal lamb was to be eaten with unleavened bread belonged to the first, and great day of Azyms, which lasted till sunset on the 15th day of the month Nisan. Saint John therefore says, the day before, meaning after sunset on the 14th day of the month; but yet it was part of the same great feast, which was kept on the 15th day. See also the note Matthew 26 verse 17. Witham.

Verse 2. And when supper was done. By this we must not understand, that the supper was over; for we afterwards find that Jesus again sat down, and gave bread to the traitor. But these words only mean, that all had partook of refreshment, and might be therefore said to have supped. Saint Augustine tract. 55. in Joan.—He knew that he went out from God, and would return to God; but at the same time, he did not leave God, when he went out from him, nor us, when he returns to him. Saint Augustine as above.—And though he went out from God, and returns to him, yet here he condescends to perform the office, not of the Lord God of the universe, but of a man and a slave; (Saint Augustine) and this, says Saint John Chrysostom (hom. lxix in Joan.) that he might tread all pride under foot: doing every thing himself on this occasion, to teach us with what eagerness we ought to perform the duties of humility.

Verse 4. He riseth from supper; that is, after supper was done, or ended, as it is here said, (verse 2 and 1 Corinthians 11:25) girded himself like a servant, to wash and wipe the feet of his apostles. Witham.—If we compare the text of the four evangelists, it will appear that the washing of the feet preceded the institution of the blessed Eucharist, of which Saint John is silent. V.

Verse 5. Saint Ambrose and Saint Bernard shew that this washing was mysterious, and significative of the very great purity expected of those that receive the blessed Eucharist.

Verse 6. Lord, dost thou wash my feet? My master, my Lord, the true Son of the living God, wilt thou wash the feet of me, thy servant, thy disciple, a poor vile sinner? this must not be. Witham.

Verse 8. If I wash thee not, thou shalt have no part with me. At this, Peter, as one thunderstruck, replied: Lord, not my feet only, but my head; whatever my Lord pleaseth. Witham.

Verse 10. He that is washed, and so forth The feet are always apt to contract some dust or dirt; and in the mystical sense, he that is washed by the sacraments of baptism, or penance, from greater sins, must still endeavour to cleanse, and purify his affections from lesser failings of human frailty. And you, my apostles, are clean from greater offences, but not all of you, meaning the traitor Judas. Witham.—It is impossible that the extremities of the soul (if we may be allowed the expression) should not, as long as we tread upon this earth, receive some stain or other; although in the opinion of men, the soul appear just. Many indeed after baptism, are covered with the dust of sin, even to the head, but those who are disciples indeed, need only to wash their feet. Origen, tract. 32. in Joan.—The foulness of the feet, when the rest is clean, signifies the earthly affections, and remains of former sins remitted, which are to be cleansed by devout acts of charity and humility. Saint Ambrose l. iii. de Sacram. chapter 1. S. Ber. de cæn. Dom. ser. 1.—Though his disciples were clean, still he washed their feet, comformably to that of the Apocalypse, chapter 22. “He that is clean, let him be cleansed still.” Origen, tract. 32. in Joan.

Verse 14. You also ought to wash one another’s feet. Not that he made this a standing precept according to the letter; but designed it as a lesson of humility. We find this custom literally observed in several churches, as it is now down every year by diverse prelates, and by Christian kings and princes. Witham.—He gives us an example of a more elevated act of virtue, that we may at least learn to practise the lower degrees of it. For he indeed was their Lord, but when we perform this office, we can but do it to our fellow-servants. Saint John Chrysostom hom. lxx in Joan.—This it is, blessed Peter, which you were ignorant of, but which he promises to explain afterwards. Saint Augustine tract. 58. in Joan.

Verse 18. Shall lift up his heel against me. It is the sense of those words, (Psal. 40:10) hath supplanted me; and they were spoken of Judas’s sin in betraying Christ. Witham.—Jesus Christ applies in this place to the perfidy of Judas, that which David appears to have said on occasion of the perfidy of Achitophel, who was thus a figure of the perfidious Judas. V.