ORIGEN . (t. xxxii.) It was impossible that the lowest parts and extremities of a soul should escape defilement, even in one perfect as far as man can be; and many, even after baptism, are covered up to their head with the dust of wickedness; but the real disciples of Christ only need washing for their feet.
AUGUSTINE . (Ad. Seleuc. Ep. c. viii.) From what is here said, we understand that Peter was already baptized. Indeed that He baptized by His disciples, shews that His disciples must have been baptized, either with John’s baptism, or, which is more probable, Christ’s. He baptized by means of baptized servants; for He did not refuse the ministry of baptizing, Who had the humility to wash feet.
AUGUSTINE . (Tr. lviii. 1) And ye are clean, but not all: what this means the Evangelist immediately explains: For He knew who should betray Him; therefore said He, Ye are not all clean.
ORIGEN . (t. xxxii. 6.) Ye are clean, refers to the eleven; but not all, to Judas. He was unclean, first, because he cared not for the poor, but was a thief; secondly, because the devil had put it into his heart to betray Christ. Christ washes their feet after they are clean, shewing that grace goes beyond necessity, according to the text, He that is holy, let him be holy still. (Apoc. 22:11)
AUGUSTINE . (Tr. lvi. 4) Or, the disciples when washed had only to have their feet washed; because while man lives in this world, he contracts himself with earth, by means of his human affections, which are as it were his feet.
CHRYSOSTOM . (Hom. lxx. 2) Or thus: When He calls them clean, you must not suppose that they were delivered from sin before the victim was offered. He means cleanness in respect of knowledge; for they were now delivered from Jewish error.
13:12–20
12. So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you?
13. Ye call me Master and Lord: and ye say well; for so I am.
14. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet.
15. For I have given you an example, that ye should do as I have done to you.
16. Verily, verily, I say unto you, The servant is not greater than his lord: neither he that is sent greater than he that sent him.
17. If ye know these things, happy are ye if ye do them.
18. 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 hath lifted up his heel against me.
19. Now I tell you before it come, that, when it is come to pass, ye may believe that I am he.
20. Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.
AUGUSTINE . (Tr. lviii. 2) Our Lord, mindful of His promise to Peter that he should know the meaning of His act, Thou shalt know hereafter, now begins to teach him: So after He had washed their feet, and had taken His garments, and was sat down again, He said unto them, Know ye what I have done to you?
ORIGEN . (t. xxxii. 7.) Know ye, is either interrogative, to shew the greatness of the act, or imperative, to rouse their minds.
ALCUIN . Mystically, when at our redemption we were changed by the shedding of His blood, He took again His garments, rising from the grave the third day, and clothed in the same body now immortal, ascended into heaven, and sitteth on the right hand of the Father, from whence He shall come to judge the world.
CHRYSOSTOM . (Hom. lxxi. 1) He speaks now not to Peter alone, but to all: Ye call Me Master and Lord. He accepts their judgment; and to prevent the words being set down merely to favour on their parts, adds, And ye say well, for so I am.
AUGUSTINE . (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. Nor can any one know Him, unless He who knows, shews Himself. So that if to avoid arrogance He did not praise Himself, He would be denying us wisdom. But why should the Truth fear arrogance? To His calling Himself Master, no one could object, even were He man only, since professors in different arts call themselves so without presumption. But what free man can bear the title of lord in a man? Yet when God speaks, height cannot exalt itself, truth cannot lie; it is for us to submit to that height, to obey that truth. Wherefore ye say well in that ye call Me Master and Lord, for so I am; but if I were not what ye say, ye would say ill.
ORIGEN . (t. xxxii. 7.) They do not say well, Lord, to whom it shall be said, Depart from Me, ye that work iniquity. (Matt. 7:23) But the Apostles say well, Master and Lord, for wickedness had not dominion over them, but the Word of God.
If then I your Lord and Master have washed your feet, ye also ought to wash one another’s feet.
CHRYSOSTOM . (Hom. lxx. 1) He shews us the greater, that we may do the less. For He was the Lord, but we, if we do it, do it to our fellow-servants: For I have given you an example, that ye should do as I have done to you.
BEDE . Our Lord first did a thing, then taught it: as it is said, Jesus began both to do and to teach. (Acts 1:1)