ACC ~ John 13 v6 - 11

OVERVIEW:

Peter cannot understand this expression of humility since he lacks full understanding of the significance of the incarnation at that point (SEVERIAN, AMBROSE). The washing of the feet, however, is a mystery of sanctification that continues in the life of the church (AMBROSE). In washing the feet of his disciples, Jesus had made those feet beautiful, enabling them to preach the good news of salvation (ORIGEN).

Peter’s rashness at refusing to be washed inadvertently accuses the other disciples who had submitted to Jesus’ washing (ORIGEN). In washing Peter, Jesus protects Peter from himself (ORIGEN) since refusal of the Lord’s gifts is ultimately harmful (THEOPHILUS OF ALEXANDRIA). The slave is appalled at the service of his master, not realizing the mystery of finding honor in lowly things (FLAVIAN) or that purification must occur for there to be fellowship with Jesus (BEDE). However, as vehement as Peter was in his self-deprecation, he is even more so once he acquiesces to be washed (CHRYSOSTOM). And yet, one only needs one baptism to be clean, and Peter had already received the baptism of remission from John, so only his feet needed to be washed (THEODORE) in order to teach humility and that cleansing comes through the Word (CHRYSOSTOM).

This continual cleansing is important because of the daily defilements we undergo as our feet touch the filth and dirt of this world (BEDE). Our Lord washes away the poisons of the serpent prophesied in Genesis who attacks the feet (AMBROSE). Jesus tells his disciples that not all of them are clean. In fact, the filthy such as Judas only become filthier (ORIGEN). Nonetheless, Jesus also washes the feet of his betrayer, bearing with Judas’s guilt for a long time until Judas brings his own punishment on himself (CYRIL), expressing his gratitude for his cleansing with the nails of the cross (EPHREM).

13:6 | Lord, Are You Going to Wash My Feet?

PETER LACKS FULL UNDERSTANDING OF THE INCARNATION

SEVERIAN OF GABALA: The Lord of all creation washed his disciples’ feet! This was not an affront to his dignity but a demonstration of his boundless love for us. Yet however great his love was, Peter was well aware of his majesty. Always impetuous and quick to profess his faith, he was quick also to recognize the truth. The other disciples had let the Lord wash their feet, not with indifference but with fear and trembling. They dared not oppose the Master. Out of reverence, however, Peter would not permit it. He said, “Lord, are you going to wash my feet? You shall never wash my feet!”

Peter was adamant. He had the right feelings, but not understanding the full meaning of the incarnation, he first refused in a spirit of faith and afterward gratefully obeyed. This is how religious people ought to behave. They should not be obdurate in their decisions but should surrender to the will of God. For although Peter reasoned in human fashion, he changed his mind out of love for God. HOMILY ON THE WASHING OF THE FEET. [1]

[1] JFA 51; REBy 25:228.

PERMITTING THE SERVANTHOOD OF JESUS

AMBROSE: [Peter] did not notice the mystery, and so he refused the ministry because he believed that the humility of the servant was being overtaxed if he patiently permitted the ministry of the Lord. ON THE MYSTERIES 6.31. [1]

[1] FC 44:16; CSEL 73:102.

THE ECCLESIASTICAL PRACTICE OF WASHING FEET

AMBROSE: You came up from the font. What followed? You heard the reading. The girded priest—for, although the presbyters also do this, the highest priest, girded, I say, washed your feet. [1] … We are not unaware of the fact that the church in Rome does not have this custom whose character and form we [2] follow in all things, except for the fact that it [3] does not have this custom of washing the feet. So note: perhaps on account of the multitude this practice declined. Yet there are some who say and try to allege in excuse that this is not to be done in the mystery, or in baptism or in regeneration, but the feet are to be washed as for a guest. But one belongs to humility, the other to sanctification. Finally, be aware that the mystery is also sanctification: “Unless I wash you, you have no share with me.” So I say this, not that I may rebuke others but that I may commend my own ceremonies. In all things I desire to follow the church in Rome, yet we, too, have human feeling. What is preserved more rightly elsewhere we, too, preserve more rightly. [4] THE SACRAMENTS 3.1.4-5. [5]

[1] In the fourth century, foot washing (pedilavium) formed part of the rite of baptism in Milan, which practice Ambrose is here defending. In the East it is still performed on Holy Thursday in the Armenian church, but in the Byzantine rite it is confined to some cathedrals and monasteries.

[2] In Milan.

[3] The church in Rome.

[4] Ambrose provides a glimpse into some of the tension over church authority that existed between Rome, Milan and other churches.

[5] CSEL 73:39-40; FC 44:291-92*.

13:7 | You Will Understand Later

BEAUTIFUL FEET TO PREACH THE GOSPEL

ORIGEN: [Our Lord teaches] that this act was a mystery. But what was it that Jesus was doing when he washed the disciples’ feet? Was he, by washing their feet and drying them with the towel with which he had girded himself, making them beautiful, [1] since they were about to preach the good news? …

Now the feet of those proclaiming good news became beautiful, so that, when they were washed and cleansed and dried by Jesus’ hands, they might be able to walk on the holy way and travel over him who said, “I am the way.” [2] For he alone, and everyone who has had his feet washed by Jesus, travels over this way, which is living and which brings one to the Father. This way admits no feet that are defiled and not yet clean. Moses therefore had to loose the sandals from his feet since the place to which he had come, on which he stood, was holy ground. [3] And the same was true of Joshua the son of Nun. [4] …

For me to wash your feet [Jesus says] is symbolic of the bases of your souls being purified, that they may be beautiful, since you are to preach the good news and to approach the souls of people with your feet clean. But you do not now know this mystery, inasmuch as you do not yet have knowledge of it. Such knowledge will more appropriately be present in you when I have washed your feet, and after this you will know, when you understand this mystery and are enlightened. COMMENTARY ON THE GOSPEL OF JOHN 32.76-77, 80-82, 87-88. [5]

[1] See Rom 10:15; Is 52:7.

[2] Jn 14:6.

[3] See Ex 3:5.

[4] See Josh 5:15.

[5] FC 89:357-58*; SC 385:220-24.

13:8 | Peter’s Refusal to Be Washed

PETER INADVERTENTLY ACCUSES OTHER DISCIPLES

ORIGEN: When the other disciples entrusted themselves to Jesus and offered no resistance, [Peter], by what he says (although he seemed well intentioned) not only accuses Jesus of beginning to wash the disciples’ feet without a reason but also accuses his companions. For if he acted properly (which he thought he did) when he wanted to hinder Jesus, but the other disciples did not see the propriety in his actions, then he accused those who presented their feet to Jesus, contrary to what was proper at least in his mind. And if he thought that one must not resist what is reasonable and supposed that what happened when the disciples’ feet were washed by Jesus was reasonable, he would not have resisted what happened. He appears, therefore, to have assumed rashly that Jesus’ desire to wash the disciples’ feet was not reasonable. COMMENTARY ON THE GOSPEL OF JOHN 32.66-68. [1]

[1] FC 89:355; SC 385:216**.

JESUS PROTECTS PETER FROM HIMSELF

ORIGEN: Since Peter’s answer was disadvantageous for him, Jesus, who in a manner appropriate to his own goodness prevents those things from becoming true that would prove harmful to the one who speaks them, does not permit Peter’s answer to become true. COMMENTARY ON THE GOSPEL OF JOHN 32.90. [1]

[1] FC 89:359; SC 385:226.

REFUSAL IS HARMFUL

THEOPHILUS OF ALEXANDRIA: When he heard these words, Peter the leader [of the Twelve] was at a loss as to his answer, saying, “Alas, O Lord, I am thwarted in every direction. Presumption is a burden, but refusal is harmful. To say no deserves punishment, but assent is most difficult for me. Nonetheless, let the command of God and not the opposition of the servant prevail, the Wisdom of God and not the excuse of the servant.” SERMON ON THE MYSTICAL SUPPER. [1]

THE SLAVE APPALLED AT THE MASTER’S SERVICE

FLAVIAN OF CHALON-SUR-SAÔNE:

Rising from this noble feast

He gives us an example,

For lowliness’ sake

Approaching Peter’s feet.

The slave is appalled at the service,

When he beholds the angels’ Master

Carry water, and a towel,

And kneel upon the ground.

“O Simon, let yourself be washed!

My acts are mysteries, and disclose

—As I, the Highest, fetch lowly things—

The honor due from dust to dust.”

A HYMN FOR HOLY THURSDAY: “HEAVEN AND EARTH REJOICE.” [2]

[1] MFC 7:154-55*.

[2] MFC 7:384.

NO FELLOWSHIP WITH CHRIST APART FROM PURIFICATION

BEDE: Here it is clearly pointed out that this washing of the feet implies the spiritual purification of body and soul without which we cannot arrive at fellowship with Christ. HOMILIES ON THE GOSPELS 2.5. [1]

[1] CS 111:46.

13:9 | Wash My Hands and Head

PETER ALWAYS HAS A VEHEMENT RESPONSE

CHRYSOSTOM: As vehement as Peter was in self-deprecation, he was even more vehement in acquiescing. But he did both from love. For why didn’t Jesus say why he was doing what he did, instead of adding a threat? He did so because Peter would not have been persuaded. For had he said, “Let this be done to you because I am trying to persuade you to be humble minded,” Peter would have promised it ten thousand times so that his Master might not do this thing. But now what does Jesus say? He speaks of that which Peter most feared and dreaded—being separated from him. For it is Peter who continually asks, “Where are you going?” Therefore he also said, “I will give even my life for you.” And if, after hearing, “What I do you do not understand now, but you will know later,” he still persisted, much more would he have done so had he learned [the meaning of the action]. Therefore Jesus says, “but you shall know later,” being aware that should he learn it immediately he would still resist. HOMILIES ON THE GOSPEL OF JOHN 70.2. [1]

[1] NPNF 1 14:258**.

13:10 | No Need to Wash—Except Feet

WASHING IN PLACE OF BAPTISM?

THEODORE OF MOPSUESTIA: Simon did not want his teacher to wash his feet. The purpose of our Lord’s action was … to teach you that you should deeply love and eagerly help one another. Peter did not know that that was the purpose of his action. So again our Lord said to him who was still resisting, “Unless I wash you, you have no share with me.” Since from these words Peter believed that this washing of the feet was in place of baptism, [1] and that from it he would have obtained his share with the Lord and therefore might say that he was entirely washed—if this was the present situation, the Lord corrected his ignorance by saying, “One who has bathed does not need to wash, except for the feet, but is entirely clean. And you are clean, but not all of you.” Then the Evangelist by explaining the words of our Lord added, “For he knew who was to betray him. For this reason he said, ‘Not all of you are clean.’” By speaking to Simon our Lord means to say: “This is not the baptism for the remission of sins. You have already received it once and do not need it twice, because you were made clean by the first you received. Now it is necessary that only your feet are washed, and soon you will know the purpose of this act.” Certainly the disciples received the baptism of remission from John, in which the teaching of our Lord confirmed them even more by exhorting them to virtue. And then the descended Spirit perfected them when it later came on them. COMMENTARY ON JOHN 6.13.6-13. [2]

[1] See also Tertullian On Baptism 12.

[2] CSCO 4 3:256-57.

PURIFIED THROUGH THE WORD

CHRYSOSTOM: And if they are clean, why does he wash their feet? He does so, so that we may learn to be modest. This is why he came not to any other part of the body, but to that which is considered more dishonorable than the rest. But what is meant by “he that is washed,” which is said instead of “he that is clean”? Were they then clean who had not yet been delivered from their sins or deemed worthy of the Spirit, since sin still had the mastery, the handwriting of the curse still remaining, the victim not having yet been offered? Why then does he call them “clean”? That you may not consider them clean as delivered from their sins, he adds, “You are clean through the word that I have spoken unto you.” That is, “You are clean insofar as you have received the light and have been freed from error.” HOMILIES ON THE GOSPEL OF JOHN 70.2. [1]

[1] NPNF 1 14:259**.

FEET SYMBOLIZE THE DAILY DEFILEMENTS TO BE CLEANSED

BEDE: Jesus is giving clear notice that this washing of the feet indicates pardoning of sins, and not only that which is given once in baptism but in addition that by which the daily guilty actions of the faithful that everyone lives with in this life are cleansed by his daily grace. Our feet, by which we move about [and] touch the ground—and for this reason we cannot keep them free from contact with dirt, as we can the rest of our bodies—signify the necessity of our living on earth, by which we who are idle and negligent are daily affected to a great extent. Even outstanding people who live the highest kind of life are distracted from the heavenly contemplation that they love so much, so that “if we say we have no sin, we deceive ourselves and the truth is not in us.” [1] …

The person who has been cleansed in the baptismal font and has received pardon for all his sins has no need to be cleansed again. Moreover, he cannot be cleansed again in the same way. He finds it necessary only to have the daily defilements of his worldly life wiped away by the daily forgiveness of his Redeemer. His whole body, together with its actions, is clean, with the exception merely of those things that cling to the mind because of the necessities of temporal cares. For their daily polluting and cleansing we say daily in prayer, “And forgive us our debts as we also forgive our debtors.” [2] HOMILIES ON THE GOSPELS 2.5. [3]

[1] 1 Jn 1:8.

[2] Mt 6:12, see also Augustine Tractates on the Gospel of John 56.4; 57.1.

[3] CS 111:47*.

THE SERPENT ATTACKS THE FEET

AMBROSE: In baptism all fault is washed away. So fault withdraws. But since Adam was overthrown by the devil [1] and venom was poured out on his feet, this is why you wash the feet, so that in this part in which the serpent lay in wait, the greater aid of sanctification can be added so that he cannot conquer you later. Therefore, you wash the feet so that you can wash away the poisons of the serpent. It also benefits humility because then we are not ashamed of what we disdain in obedience in the Mystery. THE SACRAMENTS 3.1.7. [2]

[1] See Gen 3:1-6, 15.

[2] FC 44:292**; CSEL 73:41.

13:11 | Not All Were Clean

THE FILTHY BECOME FILTHIER

ORIGEN: The eleven who had bathed and were clean became even cleaner when they had their feet washed by Jesus. But Judas who was already unclean, for it says, “He who is filthy, let him be filthy still,” [1] became filthier and unclean when Satan entered him after the morsel. [2] COMMENTARY ON THE GOSPEL OF JOHN 32.110. [3]

[1] Rev 22:11.

[2] See Jn 13:27.

[3] FC 89:363*; SC 385:234.

JESUS WASHES THE FEET OF HIS BETRAYER

CYRIL OF ALEXANDRIA: Jesus clearly knew that Judas felt no kindness or wise consideration for his master. He also knew that Judas was full of devilishly bitter poison, and even while [his feet were being washed by Jesus] he was devising the means to betray him. Nevertheless, Jesus honored him just as much as the rest of the disciples and washed his feet as well, continually exhibiting his own unique love. Jesus did not express his anger, in fact, until he had tried every kind of objection. Note how this special quality is distinctive of the divine nature. Although God knows what is about to happen, he brings his punishment prematurely on no one. Rather, after bearing with the guilty for as long as is possible or necessary, when he sees them in no way profiting from the delay but instead remaining in their self-chosen evil ways, then he finally punishes them, showing it to be actually the result of their perverse folly and not really an effect of his own counsel or will. COMMENTARY ON THE GOSPEL OF JOHN 9. [1]

[1] ESUS IS INFORMED THAT LAZARUS IS SICK | JOHN 11:1-5

THE NAILS OF JUDAS’S GRATITUDE

EPHREM THE SYRIAN: In his gentleness our Lord humbled his wise hands by washing the feet of his betrayer, who expressed his gratitude for the cleansing with the nails of the cross. COMMENTARY ON TATIAN’S DIATESSARON 18.22. [1]

[1] ECTD 282.