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.