John 13 · The Lantern

Before the festival day of the pasch, Jesus knowing that his hour was come, that he should pass out of this world to the Father: having loved his own who were in the world, he loved them unto the end.

Now, in what way these things were said to Him, the evangelist and beloved disciple John knew better than Praxeas; and therefore he adds concerning i his own meaning: "Now before the feast of the passover, Jesus knew that the Father had given all things into His hands, and that He had come from God, and was going to God." Praxeas, however, would have it that it was the Father w…

The meaning contained in the words before us seems to most men somewhat obscure and not very capable of exact explanation, nor indeed to possess (as any one might suppose) any simple signification.

Above, the Evangelist set forth some of the events leading to Christ's passion and death; in this part he shows how Christ prepared his disciples before his passion. First, we see how he formed them by his example; secondly, how he comforted them with his words (c 14); thirdly, how he strengthened them by the help of his prayers (c 17).

And when supper was done (the devil having now put into the heart of Judas Iscariot, the son of Simon, to betray him),

I would also venture to say, as consistent with the statement, "If I do not wash you, you have no part with me," that he did not wash Judas's feet, [because] the devil had already put into his heart to betray the teacher and Lord, since the devil found him not clothed in the full armor of God and not having the shield of faith with which one can quench all the fiery darts of th…

(Tr. lv. 2) And supper having been made, i. e. having been got ready, and laid on the table before them; not having been consumed and finished: for it was during supper that He rose, and washed His disciples' feet; as after this He sat at table again, and gave the sop to the traitor.

Then when he says, during supper, he describes the act by which Christ gave his example. First, he mentions the time of the action; secondly, the dignity of the one acting (v 3); thirdly, his humility (v 4). He describes the time in two ways: in one way, as the time of Christ's love; in another way, by emphasizing the sin of Judas.

Knowing that the Father had given him all things into his hands and that he came from God and goeth to God,

He riseth from supper and layeth aside his garments and, having taken a towel, girded himself.

In bringing to mind the spiritual meaning of the passage, the Evangelist here seems to me not to have observed the literal sequence of the washing. Normally, it is before supper and before sitting down to supper that those who need to wash their feet wash them.

The whole visible world proclaims the goodness of God, but nothing proclaims it so clearly as his coming among us, by which he whose state was divine assumed the condition of a slave. This was not a lowering of his dignity, but rather a manifestation of his love for us. The awesome mystery that takes place today brings us to the consequence of his action.

After showing the dignity of Christ, the Evangelist now commends his humility, which Christ showed by washing the feet of the disciples. First, the Evangelist mentions Christ's preparation for this humble task; secondly, the service itself (v 5).

After that, he putteth water into a basin and began to wash the feet of the disciples and to wipe them with the towel wherewith he was girded.

He cometh therefore to Simon Peter. And Peter saith to him: Lord, dost thou wash my feet?

You ascended from the fountain, what followed? You heard the reading. The high priest, though the presbyters also do it, nevertheless the beginning of the ministry is from the high priest. The high priest, I say, washed your feet. What is this mystery?

The fiery and impulsive character of Peter, always far more eager than the other disciples to display devotion, can be observed, one might almost say, throughout all the records that are written of him.

Then when the Evangelist says, he came to Simon Peter, he shows the example was beneficial by means of an encounter between the Teacher and the disciple. In this encounter our Lord shows that this example is both a mystery and necessary (v 8); and secondly, that it is appropriate (v 9). As to the first, the Evangelist does two things.

Jesus answered and said to him: What I do, thou knowest not now; but thou shalt know hereafter.

[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, 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 a…

A brother asked a hermit, 'Abba, look here, I ask my elders questions, and they talk to me for the good of my soul, and I remember nothing they say. Is it any use asking questions when I gain nothing by it? I am deeply sinful.' There were two empty vessels nearby.

Then (v 7), we see the words of Christ, which show that this action is a mystery. Christ said to Peter: What I am doing you do not know now, but afterward you will understand. This action is both an example and a mystery.

Peter saith to him: Thou shalt never wash my feet, Jesus answered him: If I wash thee not, thou shalt have no part with me.

Others make the suggestion (forced enough, clearly "that the apostles then served the turn of baptism when in their little ship, were sprinkled and covered with the waves: that Peter himself also was immersed enough when he walked on the sea." It is, however, as I think, one thing to be sprinkled or intercepted by the violence of the sea; another thing to be baptized in obedien…

"Peter saith unto Him, Thou shalt never wash my feet." That his fears might not be foolish, but salutary, that his refusal might not be obstinate, but converted into compliance, "Jesus answered him, If I wash thee not, thou shalt have no part with me." He does not say, If I wash not thy feet, but "If I wash thee not," although all He was proceeding to do was to wash his feet.

Next, he shows that this action is necessary. First, the Evangelist mentions what Peter said which provoked Christ's answer; secondly, we see what Christ said. Peter says, You shall never wash my feet. He is saying in effect: By no means will I submit to this from my Teacher, my Lord and my God.

Simon Peter saith to him: Lord, not only my feet, but also my hands and my head.

For if they had undergone the human baptism of John, and were longing for that of the Lord, then since the Lord Himself had defined baptism to be one; (saying to Peter, who was desirous of being thoroughly bathed, "He who hath once bathed hath no necessity to wash a second time; " which, of course, He would not have said at all to one not baptized; ) even here we have a conspic…

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.

Then the Evangelist shows the action was appropriate. First, the words of Peter are given; and then Christ's answer. Peter's words indicate his intense love for Christ. Before, when our Lord said to him, What I am doing you do not know now, he had intimated that it would be useful; yet Peter paid no attention to this, and could not be persuaded to have his feet washed.

Jesus saith to him: He that is washed needeth not but to wash his feet, but is clean wholly. And you are clean, but not all.

But the Jewish Israel bathes daily, because he is daily being defiled: and, for fear that defilement should be practised among us also, therefore was the definition touching the one bathing made.

He draws His illustration from a common incident of ordinary human life, and opportunely contrives the rebuke to the traitor, teaching the man both to repent of his purpose and to change himself to a better mind. For even if Christ's reproaches do not yet convict him of his meditated treachery, yet the saying must carry with it a stern significance.

Then (v 10), the Evangelist gives our Lord's answer. First, our Lord states a general principle; secondly, he applies it to this situation; and thirdly, the Evangelist explains these words of Christ. He says at first, he who has bathed does not need to wash, except for his feet, but he is clean all over, except for his feet, which touch the earth.

For he knew who he was that would betray him; therefore he said: You are not all clean.

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," became filthier and unclean when Satan entered him after the morsel.

For although He well knew that Judas had no kindly feeling or wise consideration for his Master, but that he was full of the poison of devilish bitterness and even then devising the means whereby he might effect the betrayal, He honoured him in the same measure as the rest, and washed even his feet also, continually exhibiting the marks of His own love, and not letting loose Hi…

This is why the Evangelist says, for he knew who was to betray him. He is saying that Christ said, but not all of you, because he knew the uncleanness of Judas the betrayer.

Then after he had washed their feet and taken his garments, being set down again, he said to them: Know you what I have done to you?

You call me Master and Lord. And you say well: for so I am.

(Tr. lviii. 3) It is enjoined in the Proverbs, Let another man praise thee, and not thine own mouth. (Prov. 27:2.) For it is dangerous for one to praise himself, who has to beware of pride. But He who is above all things, howsoever He praise Himself, extolleth not Himself too highly. Nor can God be called arrogant: for that we should know Him is no gain to Him, but to us.

John 13: You call me master and lord, etc., up to: to wash the feet; from this authority it is gathered by reasoning that the disciple of Christ, on account of his master, ought to bow himself down even to the most extreme form of humiliation and abasement.

Our Lord accepts their acknowledgment, You call me Teacher and Lord. He mentions what they acknowledge; and then he approves of it. As to the first, we should note that in 1 Corinthians (1:24), the Apostle says two things about Christ: he is the power of God and the wisdom of God.

If then I being your Lord and Master, have washed your feet; you also ought to wash one another's feet.

But consider if it is not also difficult for anyone who is a disciple of Christ who wishes to fulfill the command that says, "You also ought to wash one another's feet," since he is obliged to desire to perform the work of washing his brothers' feet, which are physical and perceptible to the senses.

And hereby He teaches them not to be ever scornfully declaiming against the honour bestowed on others, but each one to think his fellow-servant to excel himself and in every possible respect to be superior.

He draws the conclusion when he says, If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. He is arguing here from what is less expected to what is more expected. For it seems less expected that one who is greater humble himself than one who is not as great.

For I have given you an example, that as I have done to you, so you do also.

Therefore, imitate me, your Lord, that through this sacred work of mine you may become sharers of the divine nature. I decided to portray in advance for you this most excellent path of exaltation. I bent down once to the earth when I gave you existence and my good will as I took the clay of the earth and fashioned humanity, establishing a living being on the earth.

I have given you an example, that as I have done to you, so you also should do: Matthew eleven: "Learn from me, for I am meek and humble of heart." And that he is to be imitated in works of humility, he shows by this reasoning: because the servant is not greater than his lord; therefore if the lord does not disdain to be humbled, much less should the servant. Question.

He supports his conclusion in four ways: first, by his intention; secondly, by his authority (v 16); thirdly, by the reward due this action (v 17); and fourthly, by the dignity of those whose feet he washed (v 20). He said the reason I did this was to give you an example; so you also ought to wash one another's feet, because that was what I intended by this action.

Amen, amen, I say to you: The servant is not greater than his lord: neither is the apostle greater than he that sent him.

His successor was Ebion, not agreeing with Cerinthus in every point; in that he affirms the world to have been made by God, not by angels; and because it is written, "No disciple above his master, nor servant above his lord, " sets forth likewise the law as binding, of course for the purpose of excluding the gospel and vindicating Judaism.

We have just heard in the holy Gospel the Lord speaking, and saying, "Verily, verily, I say unto you, The servant is not greater than his lord, nor the apostle greater than he that sent him: if ye know these things, blessed shall ye be if ye do them." He said this, therefore, because He had washed the disciples' feet, as the Master of humility both by word and example.

Then when he says, Truly, truly, I say to you, a servant is not greater than his master, he strengthens his conclusion by his authority. First, he mentions the status of his disciples; secondly, the work they do. Then the status of the disciples is that they are servants: "so you also, when you have done all that is commanded you, say, 'We are unworthy servants'" (Lk 17:10).

If you know these things, you shall be blessed if you do them.

I speak not of you all: I know whom I have chosen. But that the scripture may be fulfilled: He that eateth bread with me shall lift up his heel against me,

At present I tell you, before it come to pass: that when it shall come to pass, you may believe that I am he.

And understand the words "that you may believe" as capable of being equivalent to the words "that you may be increased in faith," while you continue to believe.

I have been led on, He says, by very urgent reasons to give you, even before the time, this account of the events that will very shortly happen. For it will gratify those who hear Me, and bring them no slight advantage, if they know My aim in the matter.

Then when he says, I tell you this now, he gives the reason why he mentioned there was an exception. As if to say: I have been silent about his malice for a long time, but because the time is near when it will appear publicly, therefore, I tell you this now, before it takes place, that when it does take place you may believe that I am he who predicts the future and reveals the…

Amen, amen, I say to you, he that receiveth whomsoever I send receiveth me: and he that receiveth me receiveth him that sent me.

Whomever the Savior sends to minister to the salvation of anyone, that person who is sent is an apostle of Jesus Christ. But just as the apostle is an apostle of the one who sent him, so is he an apostle only to those to whom he is sent.

Having previously shown in a manner suitable to the occasion that He is the Christ, and having indicated the means by which the traitor was meditating his grievous outrage against Him, He now devises another very effectual method for overthrowing his evil designs.

Next (v 20), he confirms his conclusion from the dignity of those whose feet he washed. For their dignity was so great that services performed for them seemed in a way to rebound to God, although according to a certain progression: because things done for the faithful through Christ rebound to God the Father.

When Jesus had said these things, he was troubled in spirit; and he testified, and said: Amen, amen, I say to you, one of you shall betray me.

(t. xxxii. 11.) His being troubled in spirit, was the human part, suffering under the 1excess of the spiritual. For if every Saint lives, acts, and suffers in the spirit, how much more is this true of Jesus, the Rewarder of Saints.

(Tr. lx. 1) This did not come into His mind then for the first time; but He was now about to make the traitor known, and single him out from the rest, and therefore was troubled in spirit. The traitor too was now just about to go forth to execute his purpose.

Above, the Evangelist presented the example Christ gave to his disciples to imitate. Here he shows the failure of the disciples who were not yet ready to follow him; a failure which Christ predicted. First, we see the failure of the disciple who betrayed him; secondly, of the disciple who denied him (v 36).

The disciples therefore looked one upon another, doubting of whom he spoke.

Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved.

(t. xxxii. 13.) I think this has a peculiar meaning, viz. that John was admitted to a knowledge of the more secret mysteries of the Word.

That he lay in the bosom, and upon the breast, was not only an evidence of present love, but also a sign of the future, (non occ.). viz. of those new and mysterious doctrines which he was afterwards commissioned to reveal to the world.

Next (v 23), the disciple's question is stated. First we see the intimacy he had with Christ; secondly, what led him to ask (v 24); thirdly, his question (v 25). The disciple's intimacy with Christ is shown by the fact that he was lying close to him. He says, one of the disciples was lying close to the lap of Jesus. This was John the Evangelist who wrote his Gospel.

Simon Peter therefore beckoned to him and said to him: Who is it of whom he speaketh?

Now, beckoning is taken as slander in proverbs, for the wicked person "beckons with his eyes" … Peter's act, however, was to beckon out of his eagerness for knowledge, and subsequent to such beckoning, to say to his fellow disciple, since he was more intimate with the teacher, "Tell us who it is of whom he speaks."

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.

Then when he says, so Simon Peter beckoned to him, John mentions what led him to question Christ. But since to beckon is to suggest something without speaking any words, why does he say that Peter both beckoned...and said? I answer that the word beckon can also mean just to think something within ourselves, as "The fool says in his heart..." (Ps 53:1).

He therefore, leaning on the breast of Jesus, saith to him: Lord, who is it?

What man, then, of sound mind can possibly suppose that they were ignorant of anything, whom the Lord ordained to be masters (or teachers), keeping them, as He did, inseparable (from Himself) in their attendance, in their discipleship, in their society, to whom, "when they were alone, He used to expound" all things which were obscure, telling them that "to them it was given to…

Notice again how effectually the very wise Evangelist spurs us on to a desire to live, as far as possible, in the manner most accordant with reason, and to train up the keenness of our intellectual powers so as to be able, and that with perfect ease, to act in obedience to the Divine intentions, and to endeavour, as far as in us lies, to thoroughly fulfil the conditions of the…

Then when he says, So lying thus, close to the breast of Jesus, he said to him, Lord, who is it? he mentions the question. Note that when Peter was beckoning to John to get him to question our Lord, John was leaning near the lap of Jesus. But now when John asks he is near the breast of Jesus, for the breast is closer to the mouth than the lap is.

Jesus answered: He it is to whom I shall reach bread dipped. And when he had dipped the bread, he gave it to Judas Iscariot, the son of Simon.

All approached and drank from the cup, that is, only eleven of them. For when Jesus had given his bread indiscriminately to the eleven, Judas also approached to receive, just as his comrades who had approached and received. But Jesus dipped the bread in water and thus gave it to Judas. He washed the blessing from it and thereby marked off the offender.

We might naturally be filled with admiration, and especially from this further instance, at the zealous ardour displayed by the holy disciples in their love to God, and at the excessive strictness of their devotion.

Then when he says, Jesus answered, he identifies the betrayer: first by words, then by an action. He identifies by words when he says, It is he to whom I shall give this bread when I have dipped it. This can signify two things, depending on how bread is understood. If it is understood to indicate something evil, it signifies the hypocrisy of Judas.

And after the morsel, Satan entered into him. And Jesus said to him: That which thou dost, do quickly.

(t. xxxii. 14.) Observe, that at first Satan did not enter into Judas, but only put it into his heart to betray his Master. But after the bread, he entered into him. Wherefore let us beware, that Satan thrust not any of his flaming darts into our heart; for if he do, he then watches till he gets an entrance there himself. (t. xxxii.

(Tr. lxii. 3) Not as some careless readers think, that then Judas received singly Christ's body. For our Lord had already distributed the sacraments of His body and blood to all of them, while Judas was there, as Luke relates; and after this He dipped the sop, as John relates, and gave it to the traitor; the dipping of the bread perhaps signifying the deep dye of his sin; for s…

He continues with the effect of this identification, saying, then after the morsel, Satan entered into him. Here we might ask how Satan enters into a person. I answer that there are two ways of understanding Satan's entering into a person. He could enter into a person's body, as in the case of those who are physically molested by a devil.

Now no man at the table knew to what purpose he said this unto him.

(Hom. lxxii. 2.) That thou doest, do quickly, is not a command, or a recommendation, but a reproof, meant to show too that He was not going to offer any hindrance to His betrayal. Now no man at the table knew for what intent He spake this unto 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.

What our Lord said was not clear to the disciples. John says, Now no one at the table knew why he said this to him. We can understand from this that the words of Christ are so profound and so above human understanding that we can understand no more of them than what he reveals: "It is the glory of God to conceal the word" (Prv 25:2). A question arises here.

For some thought, because Judas had the purse, that Jesus had said to him: Buy those things which we have need of for the festival day: or that he should give something to the poor.

He therefore, having received the morsel, went out immediately. And it was night.

The Savior said to Judas, "What you are going to do, do quickly," and for once the betrayer obeys the teacher. For when he had received the morsel, he neither hesitated nor procrastinated, but as it is written, "he went out immediately" to do quickly the work of betrayal in accordance with Jesus' command.

And leaving the sheepfold, [Judas] hurried to the beasts of prey, leaving behind the lambs.

Next (v 30), John shows that what was predicted came about. First, he mentions the action which was done; secondly, the time when it was done. What was done was done quickly, because after receiving the morsel, he immediately went out. Note that, as Origen says, the Evangelist does not say that Judas ate the morsel, but that he received it. This can be understood in two ways.

When he therefore was gone out, Jesus said: Now is the Son of man glorified; and God is glorified in him.

It was the Son of God who was in the Son of man that was betrayed, as the Scripture says afterward, "Now the Son of man has been glorified, and God has been glorified in him." Who is here meant by God? Certainly not the Father, but the Word of the Father who was in the Son of man—that is, in the flesh in which Jesus had been already glorified by the divine power and word.

(Tr. lxiii. 2) Or thus: The unclean went out: the clean remained with their cleanser. Thus will it be when the tares are separated from the wheat; The righteous shall shine forth as the sun in the kingdom of their Father. (Matt.

After Judas left to bring about our Lord's death, Jesus mentions that he himself will be leaving for glory. First, to console them, he mentions the glory to which he is going; secondly, he foretells his leaving (v 33). The glory to which he is going is the glorification and exaltation of Christ insofar as he is the Son of man.

If God be glorified in him, God also will glorify him in himself: and immediately will he glorify him.

The signification of His opening words cannot, I think, be doubted, Now is the Son of Man glorified; that is, all the glory which He obtains is not for the Word but for His flesh: not for the birth of His Godhead, but for the dispensation of His manhood born into the world. What then, may I ask, is the meaning of what follows, And God is glorified in Him?

The traitor departs to minister to the stratagems of the devil. And now Christ begins His discourse; teaching us thereby, as in a figure, that the things which are fitted only for true disciples are not to be uttered in the hearing of all men.

And if God is glorified in him, in the passion through the great manifestation of power — because his death and passion were greatly to the glory of God, as is said of Peter below in the last chapter: "Signifying by what death he would glorify God." And God will glorify him in himself, through the glory of the resurrection; and immediately he will glorify him, because his resur…

Little children, yet a little while I am with you. You shall seek me. And as I said to the Jews: Whither I go you cannot come; so I say to you now.

In this way the Lord in the Gospels spurs on His disciples, urging them to attend to Him, hastening as He was to the Father; rendering His hearers more eager by the intimation that after a little He was to depart, and showing them that it was requisite that they should take more unsparing advantage of the truth than ever before, as the Word was to ascend to heaven.

After He had said, And shall straightway glorify Him, that they might not think that God was going to glorify Him in such a way, as that He would no longer have any converse with them on earth, He says, Little children, yet a little while I am with you: as if He said, I shall indeed straightway be glorified by My resurrection, but I shall not straightway ascend to heaven.

Above, our Lord spoke of the glory he would acquire by his leaving. Here, he is telling them that he will leave them. First, he foretells his leaving; secondly, he shows that his disciples were not yet fit to follow him (v 33b); thirdly, he shows how they can become fit, A new commandment I give to you.

A new commandment I give unto you: That you love one another, as I have loved you, that you also love one another.

Let no man deceive himself. Unless he believes that Christ Jesus has lived in the flesh, and shall confess His cross and passion, and the blood which He shed for the salvation of the world, he shall not obtain eternal life, whether he be a king, or a priest, or a ruler, or a private person, a master or a servant, a man or a woman.

Well and truly writes the inspired Paul: Wherefore if any man is in Christ, he is a new creature: the old things are passed away; behold all things are become new.

Then, he teaches them how they can become fit to follow him: a new commandment I give to you. First, he mentions the special character of this commandment; secondly, he shows why they should live up to it (v 35). As to the first he does three things: first, he mentions a feature of this commandment, secondly, its meaning; and thirdly, its standard.

By this shall all men know that you are my disciples, if you have love one for another.

Assist ye, therefore, one another in good faith, and by deed and with a hearty will; nor let any one remove his hand from the help of a brother, since "by this "saith the Lord, "shall all men know that ye are my disciples, if ye have love one to another."

How is it new? "Just as I have loved you, you also should love one another." The way to love is what is new. In the Law it had been ordered that anyone should love his neighbor like himself. But the voice of the Lord wants our companions in faith to be loved even more than ourselves, because he orders us to imitate his love for us.

Then when he says, By this all men will know that you are my disciples, he gives the reason for following this command. Here we should note that one who is in the army of a king should wear this emblem. The emblem of Christ is the emblem of charity. So anyone who wants to be in the army of Christ should be stamped with the emblem of charity.

Simon Peter saith to him: Lord, whither goest thou? Jesus answered: Whither I go, thou canst not follow me now: but thou shalt follow hereafter.

The Word, however, departs on his own courses, and he who follows the Word follows him. But one who is not prepared to walk in his steps persistently cannot follow, since the Word leads those to his Father who do all things that they might be able to follow him and that they may follow him until they may say to the Christ, "My soul has clung to you."

The disciples had not yet been clothed with the power from on high, neither had they received the strength that was to invigorate them and impart courage to their character—I mean the gift of the Holy Spirit. Thus, they were not able to wrestle with death and engage in a conflict with terrors so hard to face.

Above, John mentioned the defection of one of the disciples, Judas the traitor; here he tells of the failure of another, Peter, who denied Christ. First we see the occasion of Christ's prediction; secondly, the prediction of Peter's denial. He does two things about the first: he mentions Peter's desire; secondly, his confidence, Why cannot I follow you now?

Peter saith to him: Why cannot I follow thee now? I will lay down my life for thee.

When he had shaken off the dread of being the traitor, and was shown to be one of His own, he afterwards asked boldly himself, while the others held their peace. "What sayest thou, Peter? He said, 'thou canst not,' and thou sayest, 'I can'?

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!

When John says, Peter said to him, he indicates Peter's confidence. Peter had understood what our Lord had just said as expressing some doubt about the perfection of Peter's love. Love is perfect when one exposes oneself to death for a friend: "Greater love has no man than this, that a man lay down his life for his friends" (15:13).

Jesus answered him: Wilt thou lay down thy life for me? Amen, amen, I say to thee, the cock shall not crow, till thou deny me thrice.

"I will lay down my life for Thee." For since he had heard, "Greater love than this hath no man," he straightway sprang forward, insatiably eager and desirous to reach even to the highest pitch of virtue. But Christ, to show that it belonged to Himself alone to promise these things with authority, saith, "Before the cock crow." That is, "now"; there was but a little interval.

Which sentence may be read in two ways: either as affirming, thou shalt lay down thy life for My sake, but now through fear of the death of the body, thou shalt incur spiritual death: or as mocking; as if He said, Nevertheless, should any one fall, let the example of Peter save him from despair, and teach him that he can without delay obtain pardon from God.

Next, John shows Jesus predicting the denial of Peter. First, Jesus checks Peter's presumption; secondly, he predicts his denial. As to the first we should note that after Christ said you cannot follow me now, Peter was confident of his own strength and said that he could follow Christ and die for him. Our Lord checked him by saying, Will you lay down your life for me?

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