1764 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. We understand from this that the apostles had already been baptized. For he says, he who has bathed , and then adds, and you are clean , that is, because they had been baptized.
1765 Some say they had been baptized only with the baptism of John. But this does not seem to be true, because then they would not have bathed, because the baptism of John did not cleanse within from guilt. And so it should be said, according to Augustine, that they had been baptized with the baptism of Christ. [13] If you object that Christ did not baptize but only his disciples, as was stated above (4:2), I say that he did not baptize the crowds, but only his disciples and those he knew well.
But since baptism cleanses even the stains from the feet, it seems that one who has bathed, that is, is baptized, does not need to wash his feet. I answer that if they had left this world immediately after their baptism, they would have had no need for this washing, for since they would be entirely clean, they would go to God at once. But those who live in this world after their baptism cannot reach such perfection that disordered movement of the sensuality in regard to earthly affections never arise. And so it is necessary that they wash their feet either by martyrdom, which is a baptism of blood, or by repentance, which is a baptism of fire, so that they can return to God.
1766 Then when he says, you are clean, but not all of you , our Lord applies this general principle to the situation. But if they were clean, why did our Lord wash them again? Augustine says their hands and heads were clean, but that their feet needed washing. [14] Chrysostom says that they were not absolutely clean, because they had not yet been cleansed from original sin: for since Christ had not yet suffered, the price of our redemption had not yet been paid - but they were clean in a limited sense, that is, from the errors of the Jews. [15] Origen says that they were clean, but that a further cleansing was needed, for reason should always aspire to better gifts, always strive for the heights of virtue, and glow with the brightness of righteousness: "He who is holy, let him be sanctified further" [Rev 22:11]. But not all of you , because one of them was dirty both in hands and head. [16]
1767 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. In general, there are two things which cleans a person: alms and compassion for the poor - "Give alms and then all things are clean for you" [Lk 11:41] - and love for God - "her sins, which are many, are forgiven, for she loved much" (Lk 7:47); "love covers all offenses" (Prv 10:12). But Judas lacks these two things. He lacked compassion because he was a thief and, holding the money, he stole the alms of the poor. He also lacked love for Christ, because the devil had already put it into this heart to betray Christ to the chief priests to be crucified.
LECTURE 3
12 When he had washed their feet, and taken his garments, and resumed his place [again], he said to them, "Do you know what I have done to you? 13 You call me Teacher and Lord; and you are right, for so I am. 14 If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. 15 For I have given you an example, that you also should do as I have done to you. 16 Truly, truly, I say to you, a servant is not greater than his master; nor is he who is sent greater than he who sent him. 17 If you know these things, blessed are you if you do them. 18 I am not speaking of you all; I know whom I have chosen; it is that the scripture may be fulfilled, 'He who ate my bread has lifted his heel against me.' 19 I tell you this now, before it takes place, that when it does take place you may believe that I am he. 20 Truly, truly, I say to you, he who receives anyone whom I send receives me; and he who receives me receives he who sent me." [17]
1768 After our Lord showed that his humble service was necessary, he then urges that it be imitated. First, the Evangelist describes the circumstances of this exhortation; secondly, he mentions the exhortation itself (v 12b). Concerning the first he does two things: first, he mentions the sequence in this exhortation; secondly, he describes the one giving the exhortation (v 12a).
1769 The sequence found in this exhortation is that Christ later taught in words what he had first done by his actions. In regard to this he says, When he had washed their feet : "Jesus began to do and teach" (Acts 1:1): "He who does them and teaches them shall be called great in the kingdom of heaven" (Mt 5:19).
1770 He describes the one giving the exhortation by his clothing and posture. As to his clothing, different clothing is suitable to different people depending on the different activities appropriate to each: "A man's attire�shows what he is" (Sir 19:30). One sort of attire is suitable for a servant, and another for a teacher. Now because a servant must be ready to serve, he does not have any superfluous clothing; and so Christ, when he wished to serve, "rose from supper, laid aside his garments." And a teacher, who should be serious and of great authority, ought also to be suitably dressed. Thus our Lord, when beginning to teach, had taken his garments .
As to his posture: when Christ began to serve he rose; he says that Christ "rose from supper." But now, about to teach, he reclines; he says, he resumed his place again, he said to them . The reason for this is that teaching should be done in an atmosphere or serenity, and it is by sitting and being quiet that the soul becomes wise and discerning.
1771 Three events here are able to indicate mysteries. When Christ sends the Holy Spirit to his disciples he will be giving them complete teaching: "But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you" (14:26). But three things are to take place before the Spirit is sent. First, their sins are to be washed away by his passion: "He washed us from our sins in his own blood" [Rev 1:5]. In reference to this he says, when he had washed their feet , that is, completely cleansed them by his blood. Secondly, there is the resurrection of Christ. Christ had a mortal body before his passion, but he was not mortal because he was, as a person, the Son or God; his mortality was due to the human nature he assumed. But after he rose from the dead by the power of his divinity, he took on bodily immortality. And in reference to this he says, he had taken his garments , that is, he arose immortal. He says his garments because he did this by his own power: "The life he lives he lives to God," that is, by the power of God (Rom 6:10). We read of these garments: "He who conquers shall be clad thus in white garments, and I will not blot his name out of the book of life" (Rev 3:5). Also, before the Spirit is sent, Christ is to be seated [next to the Father] after his ascension: "If I do not go away, the Counselor will not come to you" (16:7). And referring to this he says, and resumed his place again , that is, remaining and sitting at the right hand of the Father: "The Lord Jesus, after he had spoken to them, was taken up into the heaven, and sat down at the right hand of God" (Mk 16:19). He says, again , not because as the Son of God he had ever ceased to sit with the Father, for he is in the bosom of the Father from all eternity, but because as man he was raised to the greater goods of the Father: "Therefore God has highly exalted him and bestowed on him the name which is above every name" (Phil 2:9).
And so, before sending into them the Holy Spirit, who would perfectly teach them, Christ would wash them with the blood he shed; take up his garments by rising; and resume his place by ascending in glory.
1772 Next (v 12b), he gives his exhortation. First, he asks a question; secondly, he accepts their acknowledgement; thirdly, he draws a conclusion from this; fourthly, he confirms this conclusion.
1773 Christ questions them when he says, Do you know what I have done to you? This means: You have seen what I have done, but you do not know why I did it. And he asks them in this way in order to show the greatness of his action and to prompt them to reflect on it. For we should meditate on the works of God because they are profound: "How great are thy works, O Lord! Thy thoughts are very deep" (Ps 92:5). We can barely know the works of God: "Then I saw all the works of God, that man cannot find out the work that is done under the sun" (Eccl 8:17). Yet it is still a delight to think about them: "For thou O Lord, hast made me glad by thy work; at the work of thy hands I sing for joy" (Ps 92:4). Further, these works are helpful, because they lead us to a knowledge of their author: "For from the greatness and beauty of created things comes a corresponding perception of their Creator" (Wis 13:5); "These very works which I am doing, bear me witness" (5:36).
According to Origen, this statement can be rendered as, Know what I have done to you . [18] In this way, it has an imperative sense, as if Christ were saying: You ought to understand what I have done to you. In this interpretation our Lord said this to rouse their understanding.
1774 Our Lord accepts their acknowledgment, You call me Teacher and Lord . He mentions what they acknowledge; and than he approves of it.
1775 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. As the power of God, he rules all things, for as Ambrose says, the word "Lord" is a name of power. [19] As the wisdom of God he teaches everyone. Thus the disciples called him Lord - "Lord, to whom shall we go?" (6:68) - and Teacher - "Rabbi, eat" (4:31). And with good reason. For he is the Lord, who alone creates and restores: "Know that the Lord is God!" (Ps 100:3). And he is the only Teacher who teaches from within: "You have one master, the Christ" (Mt 23:10).
1776 When he says, and you are right , he approves their acknowledgement. Here we should note that something which is spoken can be commendable for two reasons. First, because what is said is in harmony with the thing about which it is said; and this happens if what is said is true, for if it is false, it does not harmonize with the thing. So it is well said: "Therefore, putting away falsehood, let every one speak the truth" (Eph 4:25). For lies must be avoided to such an extent that even if it seems that they lead to the glory of God, they should not be spoken. In reference to this point he says, and you are right ; because what you say is true, for it applies to me, for so I am , Teacher and Lord. I am the Teacher because of the wisdom I teach by my words; I am the Lord because of the power I show in my miracles.
Secondly, what is spoken can be commendable because it is in harmony with the person speaking. There are some who call Christ Teacher and Lord, but it is not in harmony with themselves, for they do not defer to the teaching and commands of God; and such people do not speak rightly. So to those who say, "Lord, Lord, open to us," the answer is given, "Truly, I say to you, I do not know you" (Mt 25:11), because they are not speaking from their hearts, but only with their lips. But the apostles spoke rightly, because it was in agreement with themselves. And so Christ replied, and you are right , that is, you are speaking the truth, for so I am , that is, for you I am the Teacher and the Lord, for you listen to me as Teacher - "To whom shall we go? You have the words of eternal life" (6:6) - and you follow me as Lord - "Lo, we have left everything and followed you" (Mt 19:27).
1777 This seems to conflict with the statement in Proverbs (27:2): "Let another praise you, and not your own mouth." It seems, therefore, that it was not right for our Lord to praise himself. Augustine answers this in two ways. [20] First, it is wrong for a person to commend himself because of the danger of becoming proud: because if one is inclined to pride, it is dangerous for him to be pleased with himself. When there is no danger of pride, self-praise is not wrong. This danger was not to be feared in Christ, for if one is above everything, then no matter how much he praises himself, he does not commend himself too much.
Augustine also says that sometimes it is good that a person commends himself, as when this is beneficial to others. [21] The Apostle commended himself this way to the Corinthians (2 Cor 11). Now for us to know God is very beneficial and necessary in every way, for our entire perfection lies in this. Thus it was a benefit for us that he reveal his greatness to us, for how could we know it if it were not shown to us by the one who knows. Thus it was necessary that Christ commend himself to us, for as Augustine says, if he did not praise himself in order to avoid seeming arrogant, he would be depriving us of wisdom: "Wisdom will praise herself" (Sir 24:1).
1778 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. And with this in mind he concludes, If I then , who am greater, because I am your Lord and Teacher, have washed your feet , then you who are not as great, because you are disciples and servants, ought , far more than I, to wash one another's feet : "Whoever would be great among you must be your servant�even as the Son of man came not to be served but to serve" (Mt 20:26).
1779 It seems that the statement, you ought to wash one another's feet , is a precept. And one who neglects a precept sins in a serious way. Therefore, [it is a serious sin not to wash the feet of others]. I reply, according to Augustine, that every one should wash the feet of others, either in a physical or spiritual way. [22] And it is much better, and true beyond argument, that one should do this in a physical way, so that a Christian will not consider it beneath him to do what Christ did. For when a person stoops down to the feet of his neighbor, humility is awakened in his heart, or if already there it is made stronger.
If one cannot do this in a physical way, it should at least be done in one's heart. When feet are washed, their stains are washed away. So we wash the feet of our neighbors in a spiritual way when, as far as we can, we wash away their moral stains. This is done in three ways. The first way is by forgiving their offenses, as in "And if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive" (Col 3:13). Another way is by praying because of their sins, according to "Pray for one another, that you may be healed" (Jas 5:16). These two kinds of washing can be done by all the faithful. The third way belongs to prelates, who ought to wash by forgiving sins by the power of the keys: "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven" (20:22).