返回Chapter 13
Chapter 13
Chapter Thirteen
Jn. 13:1. Before the feast of Passover, Jesus, knowing that His hour had come to depart from this world to the Father, showed by deed that, having loved His own who were in the world, He loved them to the end.
The Lord even before all ages knew the hour of His death, and when it arrived, He performs a deed full of great love for mankind and condescension, showing great love for the disciples. For, intending to leave them, He displays the strongest love toward them. The words "having loved them, He loved them to the end" mean that He omitted nothing that one who loves deeply ought to do. Therefore, as a culmination of all things, He does this as well: He washes the feet of the disciples, so as to fully show His love for them and to leave them great consolation amid the afflictions that would befall them — consolation in the thought that He who loved them to the point of even washing their feet would not abandon them in their afflictions either. He calls the death of Christ a "departure" because of His ascension after the resurrection.
So, since He was about to depart from this world, He shows love toward His own, and He calls the disciples His own by reason of their closeness. To God all people are His own by right of His creation, which is why it is said: "He came unto His own, and His own received Him not" (John 1:11). But the saints are His own because they are close to Him, just as here He called the disciples His own. He added "who are in the world" because there are others who are His own as well, for example, Abraham and the patriarchs; but they are not in this world, because they have departed from here. These His own, who are in the world, He loved to the end, that is, He showed perfect love toward them.
Jn. 13:2. And during supper, when the devil had already put it into the heart of Judas Simon's son Iscariot to betray Him,
The Evangelist, marveling that Christ washed the feet even of the one who had resolved to betray Him, says: "When the devil had already put it into the heart of Judas." Thus to the very end He cared about the correction of the betrayer. And the words "during supper" are not placed without purpose, but to show the inhumanity of Judas, since even participation in the supper did not change him.
Jn. 13:3. Jesus, knowing that the Father had given all things into His hands, and that He had come from God and was going to God,
"Jesus, knowing that the Father had given all things into His hands," that is, had entrusted to Him the salvation of the faithful, and it was now necessary to show them everything pertaining to salvation, among other things, also to wash the feet of the disciples, for by this humility is established as law…
And in another way: knowing that the Father had given all things into His hands and that He came forth from God and was going to God, His glory would not be diminished if He washed the feet of the disciples. For He did not seize glory, so as to fear its loss, and therefore refuse to undertake any humble deed. Such a feeling is experienced by those who do not possess true nobility. Since they have seized glory for themselves, they do not wish even to stoop, lest they lose what does not belong to them and what they have seized. But He was King of all and Son of God. For this is what the words "came forth from God" mean, that is, from the essence of the Father, and again "was going to God." Therefore His glory, when He is so exalted and so great, would not be diminished if He washed the feet of the disciples. Note, I ask you, that if humility is the deed of one who comes forth from God and goes to God, then pride is evidently the deed of one who comes forth from demons and goes to demons.
When you hear that "the Father delivered all things to Him," do not think that this reveals the powerlessness of the Son, but rather equal honor and unity of mind with the Father. For if from the statement that the Father delivered all things to Him, the Son appears to you as powerless, then you should also consider the Father powerless. For to Him as well, as the apostle says (1 Cor. 15:24), the Son "will deliver the kingdom." But this is not the case; rather, "delivering" signifies, so to speak, unity of mind, cooperation, and the good pleasure of the Father.
Jn. 13:4. He rose from supper, took off His outer garment, and taking a towel, girded Himself.
Jn. 13:5. Then He poured water into the basin and began to wash the feet of the disciples and to wipe them with the towel with which He was girded.
Note also the supreme degree of humility. For He does not wash before supper, but when all have reclined at table, He alone rises while the others rest. He lays aside His garments, teaching us to make ourselves unhindered and light for service. He girds Himself with a towel, doing everything Himself—both the washing and the drying. He pours in the water, doing this Himself as well, and not commanding another to do it. All this is an example and a law for us of how we ought to serve, namely: with all diligence, doing everything ourselves and not making use of the service of others.
Jn. 13:6. He comes to Simon Peter, and he says to Him: Lord! Are You going to wash my feet?
The Lord washes the feet of Peter not first, although he held primacy among the disciples, but perhaps the betrayer, being bold and shameless, reclined above Peter, and the Lord washed his feet. How is this evident? From what follows. "He began," it says, "to wash the disciples' feet and to wipe them, then comes to Simon Peter." From this it is evident that the Lord did not wash Peter first. For if the Lord had not washed someone before Peter, the evangelist would not have said "comes to Simon Peter." Of the other disciples, no one would have dared to receive the washing before Peter, but the betrayer could have had the audacity to do so. For if the Lord had begun to wash any of the other disciples, that one, whoever he might be, would not have allowed the Lord to do so and would have said the same thing as Peter: "Lord, do You wash my feet?" But this objection did not follow. Therefore, of the other disciples, the Lord washed the betrayer first, and then Peter. And the rest, instructed by Peter's example, naturally did not object, but accepted such a great honor rendered to them by the Lord.
Consider also what power the words of the apostle Peter have. Will You wash my feet with those hands by which You cleansed lepers, raised the dead, opened the eyes of the blind? Will You, Who did this and more than this, wash me, a servant and an unlearned man; and not my hands, not some other more honorable member, but my feet, the last member of all, considered especially dirty and dishonorable?
Jn. 13:7. Jesus answered and said to him: What I am doing you do not know now, but you will understand afterward.
What does the Lord say? He says: "What I am doing, you do not know now; My deed contains within it a profound humility, which I am also teaching you. Yet afterward, when you will cast out demons in My name, when you see My ascension into heaven, when through the Holy Spirit you learn that I sit at the right hand of the Father, then you will understand that He who humbled Himself to the point of washing your feet is the very same One who gives you such power over demons and who ascended and was glorified with the Father, having been in no way diminished by His humility. Therefore, you too must implant within yourself humility, which does not diminish but rather exalts."
Jn. 13:8. Peter says to Him: You shall never wash my feet.
Peter deeply respects his Teacher, and therefore stands in awe of Him and does not accept service from Him. Although on another occasion Peter received a rebuke from the Lord (Matt. 16:22–23), and to avoid that rebuke he should have now accepted the washing from the Lord. Nevertheless, since the deed now being performed by Christ is very important, Peter resists, and does not consider that the Lord might perhaps reprove him again even more severely, as one who is disobedient.
Jn. 13:8. Jesus answered him: If I do not wash you, you have no part with Me.
What then does Christ say? He does not say to Peter, "I am teaching you humility, and for this reason I wash your feet." For Peter would have said to Him, even with an oath, that I will have humility even without the washing of feet. What then does the Lord say to him? That which, according to the Lord's knowledge, could especially touch Peter's heart — that is what He sets before him, as a kind of threat. "If," He says, "I do not wash you, you have no part with Me." Since Peter more than all the other disciples desired to be together with Christ, which is why he also asked Him where He was going, and out of love promised to lay down his life for Him (John 13:36–37), the Lord shakes his soul with this threat. "If," He says, "I do not wash you, you have no part with Me."
Jn. 13:9. Simon Peter says to Him: Lord, not my feet only, but also my hands and my head.
Peter, having heard such a fearful threat, was as firm in his resistance as he was equally, and even more, strong in expressing his agreement; for he offers even his head for washing. In both cases he is guided by love: he resists the washing because he greatly honors the Lord; he agrees because he does not wish to be separated from Him.
And I ask you: when you see that someone strongly insists on his own way out of foolishness and promises with an oath "I will not do such-and-such," then out of respect for the oath persists in what he did not consider well, and because of this suffers harm in soul or body, then make fitting use of the example of the apostle Peter, who insisted on his own way, but when he saw that his insistence could separate him from Christ, he abandoned it.
Jn. 13:10. Jesus said to him: He who has been washed needs only to wash his feet, because he is wholly clean; and you are clean, but not all of you.
Jn. 13:11. For He knew His betrayer, therefore He said: not all of you are clean.
The Lord, having received the occasion, exposes the betrayer, that he has an impure mind, is in need of washing from wickedness and a change of his intention. "You," He says, "having been washed, do not need yet another washing, but one among you is unclean and is in need of washing."
Many ask: why did the Lord say to the apostles "you are clean," when they had not yet been freed from sins, had not received the Spirit, since sin still reigned, the curse still retained its force, for the Lamb who takes away the sin of the world had not yet been slain, our Redeemer from the curse had not yet been hung upon the tree? In what sense, then, were the apostles clean? One may say that although they had not been completely freed from sins, they were "clean through the word which" the Lord "had spoken" to them (John 15:3), clean at least in the sense that they had already received the Light, had already been freed from Jewish error. For hear how Isaiah teaches us to wash: "Wash yourselves, make yourselves clean; remove the wickedness from your souls" (Isa. 1:16). Therefore the Lord rightly calls His disciples washed and clean, for they abided with Christ in all innocence and simplicity.
By the supper, some understood the knowledge of the mystery of Christ at the end of the ages, which Jesus teaches His disciples; for this reason He also washes their feet, not because they are dirty, but in order to prepare them for the preaching of the Gospel, according to the saying of Isaiah: "How beautiful are the feet of those who preach peace!" (Isa. 52:7).
"So," He says, "you, as far as you yourselves are concerned, are clean, but you must be sent for the cleansing of others as well, which is what the washing of your feet signifies." Thus, the washing gives us the idea not of the cleansing of the apostles from sins, for they, by the Lord's own testimony, are clean, but serves as a sign that they are being sent to preach, so that the purity granted to them through the teaching of the Master they might pass on to others as well. Therefore Peter also says, "Wash not only my feet, but also my head"; that is, not only send me to preach, but also cleanse my head through martyrdom.
Notice, if you will, how this is accomplished even now. For the supper takes place even now, when at the Divine sacred rite the Divine Body and His Blood are set forth. What deed, then, is required of each one of us? Listen. All of us who have believed in Christ have within ourselves the word of God and the evangelical preaching, for we have all received Christ into our hearts; but at this Divine supper we must raise up this word and remove from it the garments that conceal it. Such garments are love of money, vainglory, envy, and each of the other passions which, pressing upon the word of God that is within us, burden it. Therefore, when the word rises up, one must set aside the passions so that it, having become light, may cleanse us through repentance. For the word, having risen and laid aside every weight and worldly care, will wash our thoughts, which learn from it and follow after it, and will wash our feet as well, that is, our practical movements and our actions. But if anyone needs another cleansing, desiring improvement in teaching and contemplation, let him say to the Lord: "Lord, wash not only my feet, but also my hands and my head, that is, cleanse not only my actions, but also my 'hands,' so that I may guide others and undertake what is good, 'and my head,' so that in the contemplative and theological regard I may have a conception of divine matters that is pure and irreproachable." Thus, through confession we can be washed so as to partake worthily of the supper, and not eat and drink "judgment upon ourselves" (1 Cor. 11:29).
Jn. 13:12. When He had washed their feet and put on His garment, and reclined again, He said to them: Do you know what I have done to you?
The Lord now directs His speech no longer to Peter alone, but to all, and sets forth the reason for such humility on His part. The reason is that the disciples must imitate Him in this. Perhaps it is about the present time that the Lord speaks when He says to Peter "you will understand after this," that is: "Peter, you will understand after I take My garment and recline, and begin to teach you and say: 'Do you know what I have done to you?'"
Jn. 13:13. You call Me Teacher and Lord, and you say well, for so I am.
Jn. 13:14. If I then, the Lord and Teacher, have washed your feet, you also ought to wash one another's feet.
For if I, acknowledged by you as Lord and Teacher, and acknowledged truly, for I indeed am, washed your feet (and He did not say "your feet, who are slaves, unlettered and unlearned," but left this for them to understand on their own), then you also must necessarily wash one another's feet, that is, render every service to one another.
Jn. 13:15. For I have given you an example, that you also should do as I have done to you.
For through the washing, which is considered the lowest service, He teaches that we should all the more fulfill the other services, which are more honorable. "I have given you an example, that you should do as I have done to you," that is, serve with the same zeal. Although My deed is greater, inasmuch as I, the Master, washed the feet of servants, while you would wash the feet of your fellow servants.
Thus we see that teachers too write very beautiful letters for children, so that they may little by little come to imitate them. And the Lord necessarily instills this in the Apostles. They were to receive honor, some greater and others lesser.
Jn. 13:16. Truly, truly, I say to you: a servant is not greater than his master, nor is a messenger greater than the one who sent him.
Lest they exalt themselves one over another, He cleanses the thoughts of all of them. For "a servant is not greater than his master," so long as he is a servant, nor "is a messenger greater than the one who sent him," so long as he is a messenger; but when he becomes greater, then he is neither a servant nor a messenger.
Jn. 13:17. If you know these things, blessed are you if you do them.
Lest they should say, "Why do You tell us about this, as if we did not know? We ourselves know that humility is good," He therefore says, "If you know these things, this alone is not enough, but you are blessed when you do them." For the Jews also knew the commandments, but they are not blessed, but rather most wretched, because they did not fulfill them.
Jn. 13:18. I do not speak of you all; I know whom I have chosen.
With these veiled words He exposes the betrayer and at the same time does not convict him, for He wished to bring him to repentance. Therefore, passing over all the other benefactions He had shown him, He puts forward the one which more than all others could convert him.
"I do not speak of you all." So as not to bring fear upon many, He clearly separates him (the betrayer) and shows that only one is plotting against Him. Therefore He says "he who eats bread with Me."
When Jesus said "I know whom I have chosen," what did He tell us about Judas? Did He choose him as well? Yes, when he was good, He chose him, just as He chose Saul (but he himself changed, for he was free; and the Lord allows each person to act according to his own will, because He does not take away freedom); but when Judas changed, He rejected him, even though He had previously chosen him.
Jn. 13:18. But that the Scripture might be fulfilled: He who eats bread with Me has lifted up his heel against Me.
He who eats My bread, whom I nourish, who shares My table (a circumstance that softens even enemies), that one… and He did not say "betrays" Me, but — "has lifted up his heel against Me" (Ps. 41:9), that is, has employed against Me cunning and deceit, after the manner of wrestlers who use trickery against their opponents and, tripping their heels, throw them down.
"That the Scripture might be fulfilled." Understand this expression in the same way as the other similar ones, about which we have often spoken.
Jn. 13:19. Now I tell you before it comes to pass, that, when it comes to pass, you may believe that it is I.
Jn. 13:20. Truly, truly, I say to you: he who receives whomever I send, receives Me; and he who receives Me, receives Him who sent Me.
What is the connection of the present words with the preceding ones? For until now He was speaking about the betrayer, and now He adds "he who receives whomever I send receives Me"? The connection exists, and it is the closest one.
The Lord said that He would be betrayed; He spoke of how He would leave them, that they would afterwards scatter, be dispersed, and endure many afflictions; therefore He comforts them in two ways. First, through Himself. For He showed them what He Himself would suffer, and what He did for the betrayer, washing his feet and admitting him to partake at the table. For if they keep this in mind, they will easily endure any afflictions. So then, the first way consists in this: that the Lord comforts them by what He did for the enemy, healing him to the very end, and by what He Himself would suffer.
Another way is that He opens the homes of all people for them, that all who hear their teaching will receive them. Do you see the connection of the present words with the preceding ones? The Lord will leave them; they will endure a multitude of evils and afflictions; He comforted them by His own example, for He would be betrayed by a disciple, yet He washes his feet; He also comforts them by foretelling that although they will experience many afflictions, all will receive them. He who receives you receives Me, and through Me, God and the Father. Note the power of the consolation. "You," He says, "people will honor as God Himself; therefore do not be disheartened by the malice of persecutors."
Jn. 13:21. Having said this, Jesus was troubled in spirit, and testified, and said: truly, truly, I say to you, that one of you will betray Me.
The Lord, having considered that the betrayer had lost both the one and the other — both the endurance in labors and the services from people who would receive the apostles — "was troubled in spirit," that is, He felt grief in His soul.
"And He testified." This means: He foretold, He testified beforehand, He declared.
Some understood the words "one of you" as meaning: "one who has fallen away from your company and departed from your number will betray Me," just as the expression "Behold, Adam has become like one of Us" (Gen. 3:22) was explained rather ingeniously as: "he has become like one who fell away from us, that is, the devil." For just as he fell away, so also this one through disobedience became from (outside) us, that is, fell away from us.
Jn. 13:22. Then the disciples looked at one another, uncertain of whom He was speaking.
Each of them was conscious of being pure, finding no cunning in his own thoughts; but he regarded the word of the Lord as more trustworthy than his own thoughts. Therefore they all grieve and are perplexed. For the announcement was made by Him Who does not lie, and they were certain that it would inevitably come to pass.
Jn. 13:23. Now one of His disciples, whom Jesus loved, was reclining at the bosom of Jesus.
All are in anguish, and even the chief Peter himself is in trepidation, while John, as if in joy, reclines on the Lord's bosom. Why is this? And further—why does he speak of himself as "whom Jesus loved"?
John reclined for the following two reasons. First, because he was loved more than all the others, and a sign of love was reclining next to the Lord. Second, because by his boldness and confidence he wanted to show that he was free from the accusation of betrayal. He testifies about himself that Jesus loved him in order to resolve a perplexity. So that you, hearing that Peter motioned to him to ask, would not think that he motioned to him as to a superior, the evangelist says of himself that Peter motioned to him not as to one who was greater, but as to one who was loved by Christ. Therefore these words of his express humility, not a desire to display himself. For he does not say "I loved Jesus," but "He loved me," having sought me out by grace and compassion, just as the apostle Paul also says: "I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me" (Phil. 3:12), and in another place: "Having known God, or rather, having been known by God" (Gal. 4:9). So too the words "whom Jesus loved" express not vainglory, but humility of mind.
Jn. 13:24. Simon Peter made a sign to him to ask who it was of whom He was speaking.
Why then does Peter not ask the Lord himself, but gives a sign to John? In many cases Peter, out of great fervor, was impetuous, but was subjected to reproach. Therefore now he was afraid to ask, lest the Lord once again rebuke him as being impulsive.
Jn. 13:25. He, leaning back on the breast of Jesus, said to Him: Lord! Who is it?
Why then does John lean upon the breast of Jesus so irreverently and indecorously? Because he did not yet understand anything great about Christ, and they had not been taught to render fitting honor to those deserving of respect, for they were fishermen and unversed in propriety.
The Lord allows him to recline upon His breast in order to ease his sorrow, to calm the disturbance in his soul, and in general to soothe his grief. For it was natural that much sorrow was expressed on their faces as well.
Jn. 13:26. Jesus answered: It is the one to whom I shall give the morsel of bread after I have dipped it. And having dipped the morsel, He gave it to Judas, son of Simon Iscariot.
The Lord, when asked in this manner also, does not declare the betrayer by name, but makes him known by means of the morsel, so as to convert the betrayer and bring to his remembrance the fellowship of the table and bread, the partaker of which ought not to have betrayed the Nourisher and raged against Him. "Receive," He says, "this bread which you shared together with Me; acknowledge that we had a common table." But he, his soul lulled to sleep by passion, did not comprehend this.
If you yourself also desire to recline closer to Jesus and fall upon His breast, and to learn mysteries from Him, strive to earn His love through simplicity and goodness. For John was more guileless, simpler, and meeker than all, and for this he was loved. So you too, if you are equally guileless, will be deemed worthy to fall upon the breast of Jesus, which serves as a sign of theological dignity. For, according to the testimony of Scripture, the words of the Lord are hidden in the heart (Ps. 118:11). Thus, the entire mystery and the betrayer of the Word will be revealed to you. For to the one entrusted with the grace of theology, the betrayer of the Word also becomes manifest — that is, the one who thinks contrary to the right faith. For the heretic, who adulterates the word of truth, which is bread, turns out to have it not without admixture, but soaked.
Jn. 13:27. And after the morsel, Satan entered into him.
The Lord gave the morsel to Judas so that he might be shamed by the fellowship of the table and the bread, and restrain himself from the betrayal. But Judas did not improve even from this, and from that point became even more on the side of Satan and, as one incorrigible, gave himself over to him completely.
As long as Judas was counted among the disciples and a member of the holy company, Satan did not have such access to him. But when the Lord separated him and cut him off from the rest of the disciples, revealing him through the bread, then Satan took possession of him, as one abandoned by the Lord and excommunicated from the divine company.
"Satan entered into him," that is, penetrated the depths of his heart and took possession of his soul. For Satan had previously attacked Judas from without, through the passion of avarice, but now completely took possession of him, suggesting to him the betrayal.
Jn. 13:27. Then Jesus said to him: what you do, do quickly.
Jesus says to Judas: "What you do, do quickly." By this the Lord does not urge Judas to betrayal, but rather rebukes him for going through with the betrayal. By the word "do," the Lord speaks as if to say: "Behold, I leave you; do what you will; I do not hinder your intention, I restrain you no longer." For before this, the Lord had been holding back the malice of Judas, preserving for Himself the time of His death, which is why He also said: "No one takes My life from Me, but I lay it down of Myself" (John 10:18).
Jn. 13:28. But none of those reclining at table understood why He said this to him.
And "none of those reclining at the table understood." It is worthy of investigation why no one recognized this, when the Lord, in response to the question about the betrayer, said that it is the one to whom I shall give the morsel. Evidently, the Lord said this quietly to John alone, so that none of the others heard. Moreover, John, leaning on His breast, asks almost in His ear, so that the betrayer was not revealed. For otherwise Peter would perhaps have drawn his sword and killed him. Did not even John understand this? Indeed, even he did not, for he did not expect that a disciple would be capable of such lawlessness. With his holy soul, being far removed from such malice, he did not suppose it easy for another either.
Jn. 13:29. For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor.
So no one understood the words "do what you do quickly," but they thought that the Lord was commanding Judas to buy something for the feast or to give something to the poor. For He cared greatly for the poor, and although He urged the others to have neither bag nor money, He Himself allowed a money box to be carried with Him, showing thereby that even one who is without possessions and has been crucified to the world must have great concern for this class of people — the poor.
Jn. 13:30. He, having received the morsel, immediately went out; and it was night.
"It was night when he went out." The Evangelist did not note without purpose that "it was night," but in order to teach us that not even the time hindered Judas, but even at night he was occupied with treachery.
It seems to me that Judas went out at the fifth hour of the evening, when Satan also entered into him. For at the fourth hour Satan attacked Judas, namely: when the woman mentioned by the Evangelist Matthew (Matt. 26:6–16) poured out the myrrh, and Judas went and made an agreement with the Jews concerning the betrayal. But at the fifth hour of the evening Satan entered into Judas, that is, he took possession of his heart. For it is one thing to strike someone with the hand from the outside, and another to plunge a sword into him and pierce his inward parts.
Judas "went out" from the Savior both physically and mentally. "It was night," perhaps also a mental night, that is, the darkness of avarice that had enveloped him.
Jn. 13:31. When he had gone out, Jesus said: Now is the Son of Man glorified, and God is glorified in Him.
Since the thoughts of the disciples had fallen, the Lord raises them up, saying "now the Son of Man is glorified." He persuades them not to grieve, but rather to rejoice. For the sufferings and the bestowing of honor upon people through dishonor constitute His glory.
And in another way: He was glorified through the miracles that occurred at the Cross, namely: when the sun was darkened, the stones were split, the veil was torn, and all the other signs took place.
Jn. 13:32. If God has been glorified in Him, then God will also glorify Him in Himself, and will soon glorify Him.
What does it mean that God will glorify the Son "in Himself"? It means that He will glorify Him through Himself, not through another, not through angels and archangels, not through another power, but through Himself, for He did all things for the glory of the Son.
"Soon He will glorify Him," that is, He will not delay, but will glorify Him on the very cross, then after three days will raise Him, and after forty days will send down upon the disciples the grace of the Spirit.
Let us also consider the purpose of these words. "Now the Son of Man is glorified," that is, I who teach and perform miracles; and the glory did not stop with Me, but ascended to God and the Father. And since My glory becomes the glory of the Father, do not grieve. For the Father will again glorify Me, so that He too may be glorified. For I do not claim glory for Myself, and does it not ascend to Him? Yes, the glory is common to Us. Therefore He will again glorify Me, and will not delay, but soon, when I shall endure dishonorable sufferings, when, apparently, I shall be taken from among the living through death, then He will honor Me all the more, then through the resurrection He will glorify Me.
Jn. 13:33. Little children, yet a little while I am with you. You will seek Me, and, as I said to the Jews, where I go you cannot come, so now I say to you.
Since they were about to undergo afflictions, the Lord foretells them about this, so that they would remember the afflictions and prepare themselves for them. This also serves to His glory. For announcing to the disciples beforehand what would happen to them was no small glory for Him, when the disciples later recalled that the Lord had foretold them about this. And showing that not only now, for the first time, does He learn of it, but that He knew long before that in trials they would seek Him, He says that He, as one who foreknew long in advance, said this very thing to the Jews as well.
By the words "where I go," the Lord shows that His death is a passage and departure to a better place, where perishable bodies are not received. To the Jews He said: "You will seek Me, and where I go, you cannot come" (John 7:34), in order to strike fear into them, but to the disciples He says it in order to kindle love in them. For when we see one of our friends departing, we are usually inflamed with a more fervent love for him, especially if he is going where it is impossible for us to come. So He says this to them in order to kindle love in them. For this reason He also added "little children," so that they would not think He said this to them from the same disposition as to the Jews, but from love. The Jews sought the Lord when their city was taken and the wrath of God rushed upon them from every side, as Josephus also testifies that this befell them for the killing of Jesus. The disciples, however, sought Him when they were fleeing or experiencing other affliction. Therefore in another place He also says: "The bridegroom will be taken away, and then the friends of the bridegroom will fast" (Matt. 9:15).
So, the Lord foretells the future to both groups, but to the one — on account of unbelief, and to the other — on account of love, so that they would not be subjected to unexpected calamities.
Jn. 13:34. A new commandment I give unto you, that ye love one another; as I have loved you, so also ye love one another.
Since they, having heard this, could naturally become troubled, as people who would be left without help, He comforts them, saying: "Do not grieve, I give you a strong guardian – love; if you have it, then, strengthened by one another, you will be invincible."
Then, another might ask: "Lord! Why do You present love as a new commandment, when we know that love was also commanded in the Old Testament?" He adds: "As I have loved you, so you also must love one another." "As," He says, "I loved you freely, without prior merits, even when human nature was in enmity with God and separated from Him, I nevertheless took it upon Myself and sanctified it, so you too must love one another freely; and if a brother offends you, do not remember it."
Do you see, the new commandment consists in loving one's neighbor freely, even if we owe him nothing at all. But the Law said "love your friend," commanding love as if paying a debt to a neighbor who began loving first.
Jn. 13:35. By this shall all men know that you are My disciples, if you have love one for another.
Showing that after His departure they will not be humiliated but will become glorious, He says: "By this all will know." Do you see, He declares that they will become known to all, and by this He comforts them not a little. Passing over in silence the miracles they will perform, He sets love as their distinguishing mark. For many of those who performed miracles will hear "I never knew you" (Matt. 7:23). If the whole world was brought to faith by miracles — what is surprising about that? They had the power to perform miracles precisely because they had love. But if they had fallen away and separated from one another, everything would have perished for them, and no one would have believed when they were raging against each other, since what made them worthy of faith more than miracles was that the believers were "of one heart and one soul" (Acts 4:32).
Jn. 13:36. Simon Peter said to Him: Lord! Where are You going?
Peter, having become bold from great fervor, when he heard the Lord say "where I am going, you cannot come," asks: "Where are You going?" He speaks to Christ as if to say: "What kind of path is this that I cannot travel?" He asks this not so much wishing to learn where He is going, as covertly expressing the thought that even if You were to go by the most difficult path of all, I would still follow You. So much did he love always being together with Christ!
Jn. 13:36. Jesus answered him: where I go, you cannot follow Me now, but you will follow Me afterward.
Therefore Christ also answers Peter's thought: "You cannot follow Me now, but afterward you will follow Me."
Jn. 13:37. Peter said to Him: Lord! Why can I not follow You now? I will lay down my life for You.
But Peter is so irrepressible in his eagerness that he even contradicts Christ. He is not satisfied with having received the good hope of following Christ later, but insists on his own way and self-confidently says: "Why can I not follow You now? I will lay down my life for You."
See what power desire has! Peter had heard the Lord say that "greater love has no one than this, that someone lay down his life for his friends" (John 15:13); therefore he himself strives for this degree and desires to attain the very highest love, which is why he promises to lay down his life for the Lord.
Jn. 13:38. Jesus answered him: Will you lay down your life for Me? Truly, truly, I say to you: the rooster will not crow before you deny Me three times.
The Savior, showing him that He alone, and not any man, can promise this with certainty, says: "The rooster will not crow before you deny Me three times," that is, right now; for little time remains.
The Lord was saying this late at night, and the first and second watches of the night had already passed. Since Peter was contradicting out of great love, the Lord accepts the love but cuts off the contradiction. Therefore He deprives him of help from above and brings him to the knowledge of his own weakness. For if you love, you must submit to the One you love. I said that you cannot, yet you contradict. From the denial you will clearly learn that what I say cannot fail to come true. Therefore, sparing him, He allowed him to fall, so that he would not experience this later as well, when he would receive the stewardship of the whole world, but would come to know himself. And see how he fell: not once, but three times. Thus abandonment by God exposes our powerlessness, and whoever is attentive finds in this the greatest benefaction.
Jn. 13:1. Before the feast of Passover, Jesus, knowing that His hour had come to depart from this world to the Father, showed by deed that, having loved His own who were in the world, He loved them to the end.
The Lord even before all ages knew the hour of His death, and when it arrived, He performs a deed full of great love for mankind and condescension, showing great love for the disciples. For, intending to leave them, He displays the strongest love toward them. The words "having loved them, He loved them to the end" mean that He omitted nothing that one who loves deeply ought to do. Therefore, as a culmination of all things, He does this as well: He washes the feet of the disciples, so as to fully show His love for them and to leave them great consolation amid the afflictions that would befall them — consolation in the thought that He who loved them to the point of even washing their feet would not abandon them in their afflictions either. He calls the death of Christ a "departure" because of His ascension after the resurrection.
So, since He was about to depart from this world, He shows love toward His own, and He calls the disciples His own by reason of their closeness. To God all people are His own by right of His creation, which is why it is said: "He came unto His own, and His own received Him not" (John 1:11). But the saints are His own because they are close to Him, just as here He called the disciples His own. He added "who are in the world" because there are others who are His own as well, for example, Abraham and the patriarchs; but they are not in this world, because they have departed from here. These His own, who are in the world, He loved to the end, that is, He showed perfect love toward them.
Jn. 13:2. And during supper, when the devil had already put it into the heart of Judas Simon's son Iscariot to betray Him,
The Evangelist, marveling that Christ washed the feet even of the one who had resolved to betray Him, says: "When the devil had already put it into the heart of Judas." Thus to the very end He cared about the correction of the betrayer. And the words "during supper" are not placed without purpose, but to show the inhumanity of Judas, since even participation in the supper did not change him.
Jn. 13:3. Jesus, knowing that the Father had given all things into His hands, and that He had come from God and was going to God,
"Jesus, knowing that the Father had given all things into His hands," that is, had entrusted to Him the salvation of the faithful, and it was now necessary to show them everything pertaining to salvation, among other things, also to wash the feet of the disciples, for by this humility is established as law…
And in another way: knowing that the Father had given all things into His hands and that He came forth from God and was going to God, His glory would not be diminished if He washed the feet of the disciples. For He did not seize glory, so as to fear its loss, and therefore refuse to undertake any humble deed. Such a feeling is experienced by those who do not possess true nobility. Since they have seized glory for themselves, they do not wish even to stoop, lest they lose what does not belong to them and what they have seized. But He was King of all and Son of God. For this is what the words "came forth from God" mean, that is, from the essence of the Father, and again "was going to God." Therefore His glory, when He is so exalted and so great, would not be diminished if He washed the feet of the disciples. Note, I ask you, that if humility is the deed of one who comes forth from God and goes to God, then pride is evidently the deed of one who comes forth from demons and goes to demons.
When you hear that "the Father delivered all things to Him," do not think that this reveals the powerlessness of the Son, but rather equal honor and unity of mind with the Father. For if from the statement that the Father delivered all things to Him, the Son appears to you as powerless, then you should also consider the Father powerless. For to Him as well, as the apostle says (1 Cor. 15:24), the Son "will deliver the kingdom." But this is not the case; rather, "delivering" signifies, so to speak, unity of mind, cooperation, and the good pleasure of the Father.
Jn. 13:4. He rose from supper, took off His outer garment, and taking a towel, girded Himself.
Jn. 13:5. Then He poured water into the basin and began to wash the feet of the disciples and to wipe them with the towel with which He was girded.
Note also the supreme degree of humility. For He does not wash before supper, but when all have reclined at table, He alone rises while the others rest. He lays aside His garments, teaching us to make ourselves unhindered and light for service. He girds Himself with a towel, doing everything Himself—both the washing and the drying. He pours in the water, doing this Himself as well, and not commanding another to do it. All this is an example and a law for us of how we ought to serve, namely: with all diligence, doing everything ourselves and not making use of the service of others.
Jn. 13:6. He comes to Simon Peter, and he says to Him: Lord! Are You going to wash my feet?
The Lord washes the feet of Peter not first, although he held primacy among the disciples, but perhaps the betrayer, being bold and shameless, reclined above Peter, and the Lord washed his feet. How is this evident? From what follows. "He began," it says, "to wash the disciples' feet and to wipe them, then comes to Simon Peter." From this it is evident that the Lord did not wash Peter first. For if the Lord had not washed someone before Peter, the evangelist would not have said "comes to Simon Peter." Of the other disciples, no one would have dared to receive the washing before Peter, but the betrayer could have had the audacity to do so. For if the Lord had begun to wash any of the other disciples, that one, whoever he might be, would not have allowed the Lord to do so and would have said the same thing as Peter: "Lord, do You wash my feet?" But this objection did not follow. Therefore, of the other disciples, the Lord washed the betrayer first, and then Peter. And the rest, instructed by Peter's example, naturally did not object, but accepted such a great honor rendered to them by the Lord.
Consider also what power the words of the apostle Peter have. Will You wash my feet with those hands by which You cleansed lepers, raised the dead, opened the eyes of the blind? Will You, Who did this and more than this, wash me, a servant and an unlearned man; and not my hands, not some other more honorable member, but my feet, the last member of all, considered especially dirty and dishonorable?
Jn. 13:7. Jesus answered and said to him: What I am doing you do not know now, but you will understand afterward.
What does the Lord say? He says: "What I am doing, you do not know now; My deed contains within it a profound humility, which I am also teaching you. Yet afterward, when you will cast out demons in My name, when you see My ascension into heaven, when through the Holy Spirit you learn that I sit at the right hand of the Father, then you will understand that He who humbled Himself to the point of washing your feet is the very same One who gives you such power over demons and who ascended and was glorified with the Father, having been in no way diminished by His humility. Therefore, you too must implant within yourself humility, which does not diminish but rather exalts."
Jn. 13:8. Peter says to Him: You shall never wash my feet.
Peter deeply respects his Teacher, and therefore stands in awe of Him and does not accept service from Him. Although on another occasion Peter received a rebuke from the Lord (Matt. 16:22–23), and to avoid that rebuke he should have now accepted the washing from the Lord. Nevertheless, since the deed now being performed by Christ is very important, Peter resists, and does not consider that the Lord might perhaps reprove him again even more severely, as one who is disobedient.
Jn. 13:8. Jesus answered him: If I do not wash you, you have no part with Me.
What then does Christ say? He does not say to Peter, "I am teaching you humility, and for this reason I wash your feet." For Peter would have said to Him, even with an oath, that I will have humility even without the washing of feet. What then does the Lord say to him? That which, according to the Lord's knowledge, could especially touch Peter's heart — that is what He sets before him, as a kind of threat. "If," He says, "I do not wash you, you have no part with Me." Since Peter more than all the other disciples desired to be together with Christ, which is why he also asked Him where He was going, and out of love promised to lay down his life for Him (John 13:36–37), the Lord shakes his soul with this threat. "If," He says, "I do not wash you, you have no part with Me."
Jn. 13:9. Simon Peter says to Him: Lord, not my feet only, but also my hands and my head.
Peter, having heard such a fearful threat, was as firm in his resistance as he was equally, and even more, strong in expressing his agreement; for he offers even his head for washing. In both cases he is guided by love: he resists the washing because he greatly honors the Lord; he agrees because he does not wish to be separated from Him.
And I ask you: when you see that someone strongly insists on his own way out of foolishness and promises with an oath "I will not do such-and-such," then out of respect for the oath persists in what he did not consider well, and because of this suffers harm in soul or body, then make fitting use of the example of the apostle Peter, who insisted on his own way, but when he saw that his insistence could separate him from Christ, he abandoned it.
Jn. 13:10. Jesus said to him: He who has been washed needs only to wash his feet, because he is wholly clean; and you are clean, but not all of you.
Jn. 13:11. For He knew His betrayer, therefore He said: not all of you are clean.
The Lord, having received the occasion, exposes the betrayer, that he has an impure mind, is in need of washing from wickedness and a change of his intention. "You," He says, "having been washed, do not need yet another washing, but one among you is unclean and is in need of washing."
Many ask: why did the Lord say to the apostles "you are clean," when they had not yet been freed from sins, had not received the Spirit, since sin still reigned, the curse still retained its force, for the Lamb who takes away the sin of the world had not yet been slain, our Redeemer from the curse had not yet been hung upon the tree? In what sense, then, were the apostles clean? One may say that although they had not been completely freed from sins, they were "clean through the word which" the Lord "had spoken" to them (John 15:3), clean at least in the sense that they had already received the Light, had already been freed from Jewish error. For hear how Isaiah teaches us to wash: "Wash yourselves, make yourselves clean; remove the wickedness from your souls" (Isa. 1:16). Therefore the Lord rightly calls His disciples washed and clean, for they abided with Christ in all innocence and simplicity.
By the supper, some understood the knowledge of the mystery of Christ at the end of the ages, which Jesus teaches His disciples; for this reason He also washes their feet, not because they are dirty, but in order to prepare them for the preaching of the Gospel, according to the saying of Isaiah: "How beautiful are the feet of those who preach peace!" (Isa. 52:7).
"So," He says, "you, as far as you yourselves are concerned, are clean, but you must be sent for the cleansing of others as well, which is what the washing of your feet signifies." Thus, the washing gives us the idea not of the cleansing of the apostles from sins, for they, by the Lord's own testimony, are clean, but serves as a sign that they are being sent to preach, so that the purity granted to them through the teaching of the Master they might pass on to others as well. Therefore Peter also says, "Wash not only my feet, but also my head"; that is, not only send me to preach, but also cleanse my head through martyrdom.
Notice, if you will, how this is accomplished even now. For the supper takes place even now, when at the Divine sacred rite the Divine Body and His Blood are set forth. What deed, then, is required of each one of us? Listen. All of us who have believed in Christ have within ourselves the word of God and the evangelical preaching, for we have all received Christ into our hearts; but at this Divine supper we must raise up this word and remove from it the garments that conceal it. Such garments are love of money, vainglory, envy, and each of the other passions which, pressing upon the word of God that is within us, burden it. Therefore, when the word rises up, one must set aside the passions so that it, having become light, may cleanse us through repentance. For the word, having risen and laid aside every weight and worldly care, will wash our thoughts, which learn from it and follow after it, and will wash our feet as well, that is, our practical movements and our actions. But if anyone needs another cleansing, desiring improvement in teaching and contemplation, let him say to the Lord: "Lord, wash not only my feet, but also my hands and my head, that is, cleanse not only my actions, but also my 'hands,' so that I may guide others and undertake what is good, 'and my head,' so that in the contemplative and theological regard I may have a conception of divine matters that is pure and irreproachable." Thus, through confession we can be washed so as to partake worthily of the supper, and not eat and drink "judgment upon ourselves" (1 Cor. 11:29).
Jn. 13:12. When He had washed their feet and put on His garment, and reclined again, He said to them: Do you know what I have done to you?
The Lord now directs His speech no longer to Peter alone, but to all, and sets forth the reason for such humility on His part. The reason is that the disciples must imitate Him in this. Perhaps it is about the present time that the Lord speaks when He says to Peter "you will understand after this," that is: "Peter, you will understand after I take My garment and recline, and begin to teach you and say: 'Do you know what I have done to you?'"
Jn. 13:13. You call Me Teacher and Lord, and you say well, for so I am.
Jn. 13:14. If I then, the Lord and Teacher, have washed your feet, you also ought to wash one another's feet.
For if I, acknowledged by you as Lord and Teacher, and acknowledged truly, for I indeed am, washed your feet (and He did not say "your feet, who are slaves, unlettered and unlearned," but left this for them to understand on their own), then you also must necessarily wash one another's feet, that is, render every service to one another.
Jn. 13:15. For I have given you an example, that you also should do as I have done to you.
For through the washing, which is considered the lowest service, He teaches that we should all the more fulfill the other services, which are more honorable. "I have given you an example, that you should do as I have done to you," that is, serve with the same zeal. Although My deed is greater, inasmuch as I, the Master, washed the feet of servants, while you would wash the feet of your fellow servants.
Thus we see that teachers too write very beautiful letters for children, so that they may little by little come to imitate them. And the Lord necessarily instills this in the Apostles. They were to receive honor, some greater and others lesser.
Jn. 13:16. Truly, truly, I say to you: a servant is not greater than his master, nor is a messenger greater than the one who sent him.
Lest they exalt themselves one over another, He cleanses the thoughts of all of them. For "a servant is not greater than his master," so long as he is a servant, nor "is a messenger greater than the one who sent him," so long as he is a messenger; but when he becomes greater, then he is neither a servant nor a messenger.
Jn. 13:17. If you know these things, blessed are you if you do them.
Lest they should say, "Why do You tell us about this, as if we did not know? We ourselves know that humility is good," He therefore says, "If you know these things, this alone is not enough, but you are blessed when you do them." For the Jews also knew the commandments, but they are not blessed, but rather most wretched, because they did not fulfill them.
Jn. 13:18. I do not speak of you all; I know whom I have chosen.
With these veiled words He exposes the betrayer and at the same time does not convict him, for He wished to bring him to repentance. Therefore, passing over all the other benefactions He had shown him, He puts forward the one which more than all others could convert him.
"I do not speak of you all." So as not to bring fear upon many, He clearly separates him (the betrayer) and shows that only one is plotting against Him. Therefore He says "he who eats bread with Me."
When Jesus said "I know whom I have chosen," what did He tell us about Judas? Did He choose him as well? Yes, when he was good, He chose him, just as He chose Saul (but he himself changed, for he was free; and the Lord allows each person to act according to his own will, because He does not take away freedom); but when Judas changed, He rejected him, even though He had previously chosen him.
Jn. 13:18. But that the Scripture might be fulfilled: He who eats bread with Me has lifted up his heel against Me.
He who eats My bread, whom I nourish, who shares My table (a circumstance that softens even enemies), that one… and He did not say "betrays" Me, but — "has lifted up his heel against Me" (Ps. 41:9), that is, has employed against Me cunning and deceit, after the manner of wrestlers who use trickery against their opponents and, tripping their heels, throw them down.
"That the Scripture might be fulfilled." Understand this expression in the same way as the other similar ones, about which we have often spoken.
Jn. 13:19. Now I tell you before it comes to pass, that, when it comes to pass, you may believe that it is I.
Jn. 13:20. Truly, truly, I say to you: he who receives whomever I send, receives Me; and he who receives Me, receives Him who sent Me.
What is the connection of the present words with the preceding ones? For until now He was speaking about the betrayer, and now He adds "he who receives whomever I send receives Me"? The connection exists, and it is the closest one.
The Lord said that He would be betrayed; He spoke of how He would leave them, that they would afterwards scatter, be dispersed, and endure many afflictions; therefore He comforts them in two ways. First, through Himself. For He showed them what He Himself would suffer, and what He did for the betrayer, washing his feet and admitting him to partake at the table. For if they keep this in mind, they will easily endure any afflictions. So then, the first way consists in this: that the Lord comforts them by what He did for the enemy, healing him to the very end, and by what He Himself would suffer.
Another way is that He opens the homes of all people for them, that all who hear their teaching will receive them. Do you see the connection of the present words with the preceding ones? The Lord will leave them; they will endure a multitude of evils and afflictions; He comforted them by His own example, for He would be betrayed by a disciple, yet He washes his feet; He also comforts them by foretelling that although they will experience many afflictions, all will receive them. He who receives you receives Me, and through Me, God and the Father. Note the power of the consolation. "You," He says, "people will honor as God Himself; therefore do not be disheartened by the malice of persecutors."
Jn. 13:21. Having said this, Jesus was troubled in spirit, and testified, and said: truly, truly, I say to you, that one of you will betray Me.
The Lord, having considered that the betrayer had lost both the one and the other — both the endurance in labors and the services from people who would receive the apostles — "was troubled in spirit," that is, He felt grief in His soul.
"And He testified." This means: He foretold, He testified beforehand, He declared.
Some understood the words "one of you" as meaning: "one who has fallen away from your company and departed from your number will betray Me," just as the expression "Behold, Adam has become like one of Us" (Gen. 3:22) was explained rather ingeniously as: "he has become like one who fell away from us, that is, the devil." For just as he fell away, so also this one through disobedience became from (outside) us, that is, fell away from us.
Jn. 13:22. Then the disciples looked at one another, uncertain of whom He was speaking.
Each of them was conscious of being pure, finding no cunning in his own thoughts; but he regarded the word of the Lord as more trustworthy than his own thoughts. Therefore they all grieve and are perplexed. For the announcement was made by Him Who does not lie, and they were certain that it would inevitably come to pass.
Jn. 13:23. Now one of His disciples, whom Jesus loved, was reclining at the bosom of Jesus.
All are in anguish, and even the chief Peter himself is in trepidation, while John, as if in joy, reclines on the Lord's bosom. Why is this? And further—why does he speak of himself as "whom Jesus loved"?
John reclined for the following two reasons. First, because he was loved more than all the others, and a sign of love was reclining next to the Lord. Second, because by his boldness and confidence he wanted to show that he was free from the accusation of betrayal. He testifies about himself that Jesus loved him in order to resolve a perplexity. So that you, hearing that Peter motioned to him to ask, would not think that he motioned to him as to a superior, the evangelist says of himself that Peter motioned to him not as to one who was greater, but as to one who was loved by Christ. Therefore these words of his express humility, not a desire to display himself. For he does not say "I loved Jesus," but "He loved me," having sought me out by grace and compassion, just as the apostle Paul also says: "I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me" (Phil. 3:12), and in another place: "Having known God, or rather, having been known by God" (Gal. 4:9). So too the words "whom Jesus loved" express not vainglory, but humility of mind.
Jn. 13:24. Simon Peter made a sign to him to ask who it was of whom He was speaking.
Why then does Peter not ask the Lord himself, but gives a sign to John? In many cases Peter, out of great fervor, was impetuous, but was subjected to reproach. Therefore now he was afraid to ask, lest the Lord once again rebuke him as being impulsive.
Jn. 13:25. He, leaning back on the breast of Jesus, said to Him: Lord! Who is it?
Why then does John lean upon the breast of Jesus so irreverently and indecorously? Because he did not yet understand anything great about Christ, and they had not been taught to render fitting honor to those deserving of respect, for they were fishermen and unversed in propriety.
The Lord allows him to recline upon His breast in order to ease his sorrow, to calm the disturbance in his soul, and in general to soothe his grief. For it was natural that much sorrow was expressed on their faces as well.
Jn. 13:26. Jesus answered: It is the one to whom I shall give the morsel of bread after I have dipped it. And having dipped the morsel, He gave it to Judas, son of Simon Iscariot.
The Lord, when asked in this manner also, does not declare the betrayer by name, but makes him known by means of the morsel, so as to convert the betrayer and bring to his remembrance the fellowship of the table and bread, the partaker of which ought not to have betrayed the Nourisher and raged against Him. "Receive," He says, "this bread which you shared together with Me; acknowledge that we had a common table." But he, his soul lulled to sleep by passion, did not comprehend this.
If you yourself also desire to recline closer to Jesus and fall upon His breast, and to learn mysteries from Him, strive to earn His love through simplicity and goodness. For John was more guileless, simpler, and meeker than all, and for this he was loved. So you too, if you are equally guileless, will be deemed worthy to fall upon the breast of Jesus, which serves as a sign of theological dignity. For, according to the testimony of Scripture, the words of the Lord are hidden in the heart (Ps. 118:11). Thus, the entire mystery and the betrayer of the Word will be revealed to you. For to the one entrusted with the grace of theology, the betrayer of the Word also becomes manifest — that is, the one who thinks contrary to the right faith. For the heretic, who adulterates the word of truth, which is bread, turns out to have it not without admixture, but soaked.
Jn. 13:27. And after the morsel, Satan entered into him.
The Lord gave the morsel to Judas so that he might be shamed by the fellowship of the table and the bread, and restrain himself from the betrayal. But Judas did not improve even from this, and from that point became even more on the side of Satan and, as one incorrigible, gave himself over to him completely.
As long as Judas was counted among the disciples and a member of the holy company, Satan did not have such access to him. But when the Lord separated him and cut him off from the rest of the disciples, revealing him through the bread, then Satan took possession of him, as one abandoned by the Lord and excommunicated from the divine company.
"Satan entered into him," that is, penetrated the depths of his heart and took possession of his soul. For Satan had previously attacked Judas from without, through the passion of avarice, but now completely took possession of him, suggesting to him the betrayal.
Jn. 13:27. Then Jesus said to him: what you do, do quickly.
Jesus says to Judas: "What you do, do quickly." By this the Lord does not urge Judas to betrayal, but rather rebukes him for going through with the betrayal. By the word "do," the Lord speaks as if to say: "Behold, I leave you; do what you will; I do not hinder your intention, I restrain you no longer." For before this, the Lord had been holding back the malice of Judas, preserving for Himself the time of His death, which is why He also said: "No one takes My life from Me, but I lay it down of Myself" (John 10:18).
Jn. 13:28. But none of those reclining at table understood why He said this to him.
And "none of those reclining at the table understood." It is worthy of investigation why no one recognized this, when the Lord, in response to the question about the betrayer, said that it is the one to whom I shall give the morsel. Evidently, the Lord said this quietly to John alone, so that none of the others heard. Moreover, John, leaning on His breast, asks almost in His ear, so that the betrayer was not revealed. For otherwise Peter would perhaps have drawn his sword and killed him. Did not even John understand this? Indeed, even he did not, for he did not expect that a disciple would be capable of such lawlessness. With his holy soul, being far removed from such malice, he did not suppose it easy for another either.
Jn. 13:29. For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor.
So no one understood the words "do what you do quickly," but they thought that the Lord was commanding Judas to buy something for the feast or to give something to the poor. For He cared greatly for the poor, and although He urged the others to have neither bag nor money, He Himself allowed a money box to be carried with Him, showing thereby that even one who is without possessions and has been crucified to the world must have great concern for this class of people — the poor.
Jn. 13:30. He, having received the morsel, immediately went out; and it was night.
"It was night when he went out." The Evangelist did not note without purpose that "it was night," but in order to teach us that not even the time hindered Judas, but even at night he was occupied with treachery.
It seems to me that Judas went out at the fifth hour of the evening, when Satan also entered into him. For at the fourth hour Satan attacked Judas, namely: when the woman mentioned by the Evangelist Matthew (Matt. 26:6–16) poured out the myrrh, and Judas went and made an agreement with the Jews concerning the betrayal. But at the fifth hour of the evening Satan entered into Judas, that is, he took possession of his heart. For it is one thing to strike someone with the hand from the outside, and another to plunge a sword into him and pierce his inward parts.
Judas "went out" from the Savior both physically and mentally. "It was night," perhaps also a mental night, that is, the darkness of avarice that had enveloped him.
Jn. 13:31. When he had gone out, Jesus said: Now is the Son of Man glorified, and God is glorified in Him.
Since the thoughts of the disciples had fallen, the Lord raises them up, saying "now the Son of Man is glorified." He persuades them not to grieve, but rather to rejoice. For the sufferings and the bestowing of honor upon people through dishonor constitute His glory.
And in another way: He was glorified through the miracles that occurred at the Cross, namely: when the sun was darkened, the stones were split, the veil was torn, and all the other signs took place.
Jn. 13:32. If God has been glorified in Him, then God will also glorify Him in Himself, and will soon glorify Him.
What does it mean that God will glorify the Son "in Himself"? It means that He will glorify Him through Himself, not through another, not through angels and archangels, not through another power, but through Himself, for He did all things for the glory of the Son.
"Soon He will glorify Him," that is, He will not delay, but will glorify Him on the very cross, then after three days will raise Him, and after forty days will send down upon the disciples the grace of the Spirit.
Let us also consider the purpose of these words. "Now the Son of Man is glorified," that is, I who teach and perform miracles; and the glory did not stop with Me, but ascended to God and the Father. And since My glory becomes the glory of the Father, do not grieve. For the Father will again glorify Me, so that He too may be glorified. For I do not claim glory for Myself, and does it not ascend to Him? Yes, the glory is common to Us. Therefore He will again glorify Me, and will not delay, but soon, when I shall endure dishonorable sufferings, when, apparently, I shall be taken from among the living through death, then He will honor Me all the more, then through the resurrection He will glorify Me.
Jn. 13:33. Little children, yet a little while I am with you. You will seek Me, and, as I said to the Jews, where I go you cannot come, so now I say to you.
Since they were about to undergo afflictions, the Lord foretells them about this, so that they would remember the afflictions and prepare themselves for them. This also serves to His glory. For announcing to the disciples beforehand what would happen to them was no small glory for Him, when the disciples later recalled that the Lord had foretold them about this. And showing that not only now, for the first time, does He learn of it, but that He knew long before that in trials they would seek Him, He says that He, as one who foreknew long in advance, said this very thing to the Jews as well.
By the words "where I go," the Lord shows that His death is a passage and departure to a better place, where perishable bodies are not received. To the Jews He said: "You will seek Me, and where I go, you cannot come" (John 7:34), in order to strike fear into them, but to the disciples He says it in order to kindle love in them. For when we see one of our friends departing, we are usually inflamed with a more fervent love for him, especially if he is going where it is impossible for us to come. So He says this to them in order to kindle love in them. For this reason He also added "little children," so that they would not think He said this to them from the same disposition as to the Jews, but from love. The Jews sought the Lord when their city was taken and the wrath of God rushed upon them from every side, as Josephus also testifies that this befell them for the killing of Jesus. The disciples, however, sought Him when they were fleeing or experiencing other affliction. Therefore in another place He also says: "The bridegroom will be taken away, and then the friends of the bridegroom will fast" (Matt. 9:15).
So, the Lord foretells the future to both groups, but to the one — on account of unbelief, and to the other — on account of love, so that they would not be subjected to unexpected calamities.
Jn. 13:34. A new commandment I give unto you, that ye love one another; as I have loved you, so also ye love one another.
Since they, having heard this, could naturally become troubled, as people who would be left without help, He comforts them, saying: "Do not grieve, I give you a strong guardian – love; if you have it, then, strengthened by one another, you will be invincible."
Then, another might ask: "Lord! Why do You present love as a new commandment, when we know that love was also commanded in the Old Testament?" He adds: "As I have loved you, so you also must love one another." "As," He says, "I loved you freely, without prior merits, even when human nature was in enmity with God and separated from Him, I nevertheless took it upon Myself and sanctified it, so you too must love one another freely; and if a brother offends you, do not remember it."
Do you see, the new commandment consists in loving one's neighbor freely, even if we owe him nothing at all. But the Law said "love your friend," commanding love as if paying a debt to a neighbor who began loving first.
Jn. 13:35. By this shall all men know that you are My disciples, if you have love one for another.
Showing that after His departure they will not be humiliated but will become glorious, He says: "By this all will know." Do you see, He declares that they will become known to all, and by this He comforts them not a little. Passing over in silence the miracles they will perform, He sets love as their distinguishing mark. For many of those who performed miracles will hear "I never knew you" (Matt. 7:23). If the whole world was brought to faith by miracles — what is surprising about that? They had the power to perform miracles precisely because they had love. But if they had fallen away and separated from one another, everything would have perished for them, and no one would have believed when they were raging against each other, since what made them worthy of faith more than miracles was that the believers were "of one heart and one soul" (Acts 4:32).
Jn. 13:36. Simon Peter said to Him: Lord! Where are You going?
Peter, having become bold from great fervor, when he heard the Lord say "where I am going, you cannot come," asks: "Where are You going?" He speaks to Christ as if to say: "What kind of path is this that I cannot travel?" He asks this not so much wishing to learn where He is going, as covertly expressing the thought that even if You were to go by the most difficult path of all, I would still follow You. So much did he love always being together with Christ!
Jn. 13:36. Jesus answered him: where I go, you cannot follow Me now, but you will follow Me afterward.
Therefore Christ also answers Peter's thought: "You cannot follow Me now, but afterward you will follow Me."
Jn. 13:37. Peter said to Him: Lord! Why can I not follow You now? I will lay down my life for You.
But Peter is so irrepressible in his eagerness that he even contradicts Christ. He is not satisfied with having received the good hope of following Christ later, but insists on his own way and self-confidently says: "Why can I not follow You now? I will lay down my life for You."
See what power desire has! Peter had heard the Lord say that "greater love has no one than this, that someone lay down his life for his friends" (John 15:13); therefore he himself strives for this degree and desires to attain the very highest love, which is why he promises to lay down his life for the Lord.
Jn. 13:38. Jesus answered him: Will you lay down your life for Me? Truly, truly, I say to you: the rooster will not crow before you deny Me three times.
The Savior, showing him that He alone, and not any man, can promise this with certainty, says: "The rooster will not crow before you deny Me three times," that is, right now; for little time remains.
The Lord was saying this late at night, and the first and second watches of the night had already passed. Since Peter was contradicting out of great love, the Lord accepts the love but cuts off the contradiction. Therefore He deprives him of help from above and brings him to the knowledge of his own weakness. For if you love, you must submit to the One you love. I said that you cannot, yet you contradict. From the denial you will clearly learn that what I say cannot fail to come true. Therefore, sparing him, He allowed him to fall, so that he would not experience this later as well, when he would receive the stewardship of the whole world, but would come to know himself. And see how he fell: not once, but three times. Thus abandonment by God exposes our powerlessness, and whoever is attentive finds in this the greatest benefaction.