Bible Verses and Early Church Commentary | Historical Christian Faith

¹ Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. ² And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him; ³ Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; ⁴ He riseth from supper, and laid aside his garments; and took a towel, and girded himself. ⁵ After that he poureth water into a bason, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded. ⁶ Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet? ⁷ Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter. ⁸ Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. ⁹ Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. ¹⁰ Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. ¹¹ For he knew who should betray him; therefore said he, Ye are not all clean. 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. ²¹ When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me. ²² Then the disciples looked one on another, doubting of whom he spake. ²³ Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved. ²⁴ Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake. ²⁵ He then lying on Jesus' breast saith unto him, Lord, who is it? ²⁶ Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. ²⁷ And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly. ²⁸ Now no man at the table knew for what intent he spake this unto him. ²⁹ For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor. ³⁰ He then having received the sop went immediately out: and it was night. ³¹ Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. ³² If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him. ³³ Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you. ³⁴ A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. ³⁵ By this shall all men know that ye are my disciples, if ye have love one to another. ³⁶ Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards. ³⁷ Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. ³⁸ Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.

[AD 220] Tertullian on John 13:1

If, also, He exercised no right of power even over His own followers, to whom He discharged menial ministry; if, in short, though conscious of His own kingdom, He shrank back from being made a king, He in the fullest manner gave His own an example for turning coldly from all the pride and garb, as well of dignity as of power.

Source: On Idolatry

[AD 220] Tertullian on John 13:1

If at once, of every article of furniture and each household vessel, you name some god of the world as the originator, well, I must recognise Christ, both as He reclines on a couch, and when He presents a basin for the feet of His disciples, and when He pours water into it from a ewer, and when He is girt about with a linen towel -a garment specially sacred to Osiris.

Source: De Corona

[AD 220] Tertullian on John 13:1

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 who proceeded forth from Himself, and had returned to Himself; so that what the devil put into the heart of Judas was the betrayal, not of the Son, but of the Father Himself.

Source: Against Praxeas

[AD 220] Tertullian on John 13:1

How mighty is the grace of water, in the sight of God and His Christ, for the confirmation of baptism! Never is Christ without water: if, that is, He is Himself baptized in water; inaugurates in water the first rudimentary displays of His power, when invited to the nuptials; invites the thirsty, when He makes a discourse, to His own sempiternal water; approves, when teaching concerning love, among works of charity, the cup of water offered to a poor (child); recruits His strength at a well; walks over the water; willingly crosses the sea; ministers water to His disciples. Onward even to the passion does the witness of baptism last: while He is being surrendered to the cross, water intervenes; witness Pilate's hands: when He is wounded, forth from His side bursts water; witness the soldier's lance!

Source: On Baptism

[AD 253] Origen of Alexandria on John 13:1

Surely this statement does not refer to the idea of a change of place with respect to the Father and the Son toward the one who loves Jesus’ word, nor can it be understood in a spatial sense. Rather, the Word of God, by condescending to us and by being humbled, as it were, in regard to his own worth, when he is present with human beings, is said to change places from this world to the Father. The result is that we also see him in his perfection, returning from the emptying with which he emptied himself alongside us, to his own fullness.

Source: ON PRAYER 23.2

[AD 253] Origen of Alexandria on John 13:1-5

(t. xxxiv. 3) The Father hath given all things into His hands; i. e. into His power; for His hands hold all thingsb: or to Him, for His work; My Father worketh hitherto, and I work. (John 5:17)

(t. xxxii. 2.) Mystically, dinner is the first meal, taken early in the spiritual day, and adapted to those who have just entered upon this day. Supper is the last meal, and is set before those who are farther advanced. According to another sense, dinner is the understanding of the Old Testament, the supper the understanding the mysteries hid in the New. Yet even they who sup with Jesus, who partake of the final meal, need a certain washing, not indeed of the top parts of their body, i. e. the soul, but its lower parts and extremities, which cleave necessarily to earth. (c. 4.). It is, And began to wash; for He did not finish His washing till afterwards. The feet of the Apostles were defiled now: All of ye shall be offended because of Me this night. (Matt. 26:31) But afterwards He cleansed them, so that they needed no more cleansing.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on John 13:1

1. A grievous thing, beloved, a grievous thing it is to come to the depths of wickedness; for then the soul becomes hard to be restored. Wherefore we should use every exertion not to be taken at all; since it is easier not to fall in, than having fallen to recover one's self. Observe, for instance, when Judas had thrown himself into sin, how great assistance he enjoyed, yet not even so was he raised. Christ said to him, One of you is a devil John 6:71; He said, Not all believe John 6:65; He said, I speak not of all, and, I know whom I have chosen John 13:18; and not one of these sayings does he feel. Now when He had washed their feet, and taken His garments, and sat down, He said, Know ye what I have done unto you? He no longer addresses Himself to Peter only, but to them all.

[AD 407] John Chrysostom on John 13:1

1. Be imitators of me, said Paul, as I also am of Christ. 1 Corinthians 11:1 For on this account He took also flesh of our substance, that by means of it He might teach us virtue. For (God sending His own Son) in the likeness of sinful flesh, it says, and for sin condemned sin in the flesh. Romans 8:3 And Christ Himself says, Learn of Me, for I am meek and lowly in heart. Matthew 11:29 And this He taught, not by words alone, but by actions also. For they called Him a Samaritan, and one that had a devil, and a deceiver, and cast stones at Him; and at one time the Pharisees sent servants to take Him, at another they sent plotters against Him; and they continued also insulting Him themselves, and that when they had no fault to find, but were even being continually benefited. Still after such conduct He ceases not to do well to them both by words and deeds. And, when a certain domestic smote Him on the face, He said, If I have spoken evil, bear witness of the evil, but if well, why do you smite Me? John 18:23 But this was to those who hated and plotted against Him. Let us see also what He does now towards the disciples, or rather what actions He now exhibits towards the traitor. The man whom most of all there was reason to hate, because being a disciple, having shared the table and the salt, having seen the miracles and been deemed worthy of such great things, he acted more grievously than any, not stoning indeed, nor insulting Him, but betraying and giving Him up, observe in how friendly sort He receives this man, washing his feet; for even in this way He desired to restrain him from that wickedness. Yet it was in His power, had He willed it, to have withered him like the fig-tree, to have cut him in two as He rent the rocks, to have cleft him asunder like the veil; but He would not lead him away from his design by compulsion, but by choice. Wherefore He washed his feet; and not even by this was that wretched and miserable man shamed.

Before the feast of the Passover, it says, Jesus knowing that His hour had come. Not then knowing, but (it means) that He did what He did having known long ago. That He should depart. Magnificently the Evangelist calls His death, departure. Having loved His own, He loved them unto the end. Do you see how when about to leave them He shows greater love? For the, having loved, He loved them unto the end, shows that he omitted nothing of the things which it was likely that one who earnestly loved would do. Why, then did He not this from the beginning? He works the greatest things last, so as to render more intense their attachment, and to lay up for them beforehand much comfort, against the terrible things that were about to fall on them. St. John calls them His own, in respect of personal attachment, since he calls others also His own, in respect of the work of creation; as when he says, His own received Him not. John 1:11 But what means, which were in the world? Because the dead also were His own, Abraham, Isaac, Jacob, and the men of that sort, but they were not in the world. Do you see that He is the God both of the Old and New (Testament)? But what means, He loved them unto the end? It stands for, He continued loving them unceasingly, and this the Evangelist mentions as a sure proof of great affection. Elsewhere indeed He spoke of another (proof), the laying down life for His friends; but that had not yet come to pass. And wherefore did He this thing now? Because it was far more wonderful at a time when He appeared more glorious in the sight of all men. Besides, He left them no small consolation now that He was about to depart, for since they were going to be greatly grieved, He by these means introduces also comfort to the grief.

[AD 407] John Chrysostom on John 13:1

This was not his first inkling that his hour had come. He had known long before that he was going to depart. The Evangelist is most eloquent in calling his death a departure.… Being so near to leaving his disciples, he shows greater love for them. “Having loved his own which were in the world, he loved them to the end,” means that he left nothing undone that one who greatly loved should do. Why then didn’t he do this from the beginning? He reserved this for the end so that their love might be increased by it and to prepare them by this consolation for the terrible things that were coming. John calls them “his own” in the sense of personal attachment.… The word was used in another sense in the beginning of the Gospel, “His own received him not.”

Source: HOMILIES ON THE GOSPEL OF JOHN 70.1

[AD 407] John Chrysostom on John 13:1-5

(Hom. lxx. 1) He did not know then for the first time: He had known long before. By His departure He means His death. Being so near leaving His disciples, He shows the more love for them: Having loved His own which were in the world, He loved them unto the end; i. e. He left nothing undone which one who greatly loved should do. He reserved this for the last, that their love might be increased by it, and to prepare them by such consolation for the trials that were coming. His own He calls them, in the sense of intimacy. The word was used in another sense in the beginning of the Gospel: (c. 1:11) His own received Him not. It follows, which were in the world: for those were dead who were His own, such as Abraham, Isaac, and Jacob, who were not in the world. These then, His own which were in the world, He loved all along, and at the last manifested His love in completeness: He loved them unto the end.

(Hom. lxx. 1) The Evangelist inserts this as if in astonishment: our Lord being about to wash the feet of the very person who had resolved to betray Him. It shows the great wickedness too of the traitor, that even the partaking of the same table, which is a check to the worst of men, did not stop him.

(Hom. lxx. 1) Had given all things into His hand. What is given Him is the salvation of the believers. Think not of this giving up in a human way. It signifies His honour for, and agreement with, the Father. For as the Father hath given up all things to Him, so hath He given up all things to the Father. (1 Cor. 15:24) When He shall have delivered up the kingdom to God, even the Father.

(Hom. lxx. 1) It was a thing worthy of Him, Who came from God, and went to God, to trample upon all pride; He riseth from supper, and laid aside His garment, and took a towel, and girded Himself. After that He poureth water into a bason, and began to wash His disciples' feet, and to wipe them with the towel wherewith He was girded. (c. 2). See what humility He shows, not only in washing their feet, but in other things. For it was not before, but after they had sat down, that He rose; and He not only washed them, but laid aside His garments, and girded Himself with a towel, and filled a bason; He did not order others to do all this, but did it Himself, teaching us that we should be willing and ready to do such things.

Source: Catena Aurea by Aquinas

[AD 428] Theodore of Mopsuestia on John 13:1

From here the Evangelist passes to the story of the passion. Here also, insofar as is possible, he is careful in saying nothing that has already been related by the other [Evangelists], unless the course of the narrative obliges him [to do so], and it is impossible to construct an accurate order of events without reporting part of the facts already related by his colleagues. When he reports those things done and said by our Lord to his disciples, which we do not find to be mentioned by the others in their books, he wants to show that our Savior did not undergo his passion outside his knowledge and expectation but by his free will. Only when he wanted to did he taste death.… In the same way here, by writing, “Jesus knew that his hour had come to depart from this world and go to the Father,” he means that he knew exactly the time of his passion and everything that would happen to him.

Source: COMMENTARY ON JOHN 6.13.1

[AD 430] Augustine of Hippo on John 13:1

1. The Lord's Supper, as set forth in John, must, with His assistance, be unfolded in a becoming number of Lectures, and explained with all the ability He is pleased to grant us. Now, before the feast of the passover, when Jesus knew that His hour had come that He should depart out of this world unto the Father, having loved His own who were in the world, He loved them unto the end. Pascha (passover) is not, as some think, a Greek noun, but a Hebrew: and yet there occurs in this noun a very suitable kind of accordance in the two languages. For inasmuch as the Greek word paschein means to suffer, therefore pascha has been supposed to mean suffering, as if the noun derived its name from His passion: but in its own language, that is, in Hebrew, pascha means passover; because the pascha was then celebrated for the first time by God's people, when, in their flight from Egypt, they passed over the Red Sea. And now that prophetic emblem is fulfilled in truth, when Christ is led as a sheep to the slaughter, Isaiah 53:7 that by His blood sprinkled on our doorposts, that is, by the sign of His cross marked on our foreheads, we may be delivered from the perdition awaiting this world, as Israel from the bondage and destruction of the Egyptians; Exodus 12:23 and a most salutary transit we make when we pass over from the devil to Christ, and from this unstable world to His well-established kingdom. And therefore surely do we pass over to the ever-abiding God, that we may not pass away with this passing world. The apostle, in extolling God for such grace bestowed upon us, says: Who has delivered us from the power of darkness, and has translated us into the kingdom of the Son of His love. Colossians 1:13 This name, then, of pascha, which, as I have said, is in Latin called transitus (pass over), is interpreted, as it were, for us by the blessed evangelist, when he says, Before the feast of pascha, when Jesus knew that His hour had come that He should pass out of this world to the Father. Here you see we have both pascha and pass-over. Whence, and whither does He pass? Namely, out of this world to the Father. The hope was thus given to the members in their Head, that they doubtless would yet follow Him who was passing before. And what, then, of unbelievers, who stand altogether apart from this Head and His members? Do not they also pass away, seeing that they abide not here always? They also do plainly pass away: but it is one thing to pass from the world, and another to pass away with it; one thing to pass to the Father, another to pass to the enemy. For the Egyptians also passed over [the sea]; but they did not pass through the sea to the kingdom, but in the sea to destruction.

2. When Jesus knew, then, that His hour had come that He should pass out of this world unto the Father, having loved His own who were in the world, He loved them unto the end. In order, doubtless, that they also, through that love of His, might pass from this world where they now were, to their Head who had passed hence before them. For what mean these words, to the end, but just to Christ? For Christ is the end of the law, says the apostle, for righteousness to every one that believes. Romans 10:4 The end that consummates, not that consumes; the end whereto we attain, not wherein we perish. Exactly thus are we to understand the passage, Christ our passover is sacrificed. 1 Corinthians 5:7 He is our end; into Him do we pass. For I see that these gospel words may also be taken in a kind of human sense, that Christ loved His own even unto death, so that this may be the meaning of He loved them unto the end. This meaning is human, not divine: for it was not merely up to this point that we were loved by Him, who loves us always and endlessly. God forbid that He, whose death could not end, should have ended His love at death. Even after death that proud and ungodly rich man loved his five brethren; Luke 16:27-28 and is Christ to be thought of as loving us only till death? God forbid, beloved. He would have come in vain with a love for us that lasted till death, if that love had ended there. But perhaps the words, He loved them unto the end, may have to be understood in this way, That He so loved them as to die for them. For this He testified when He said, Greater love has no man than this, that a man lay down his life for his friends. We have certainly no objection that He loved them unto the end should be so understood, that is, it was His very love that carried Him on to death.

3. And the supper, he says, having taken place, and the devil having now put into the heart of Judas Iscariot, Simon's son, to betray Him, [Jesus] knowing that the Father had given all things into His hands, and that He has come from God, and is going to God; He rises from supper, and lays aside His garments; and took a towel, and girded Himself. After that He pours water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith He was girded. We are not to understand by the supper having taken place, as if it were already finished and over; for it was still going on when the Lord rose and washed His disciples' feet. For He afterwards sat down again, and gave the morsel [sop] to His betrayer, implying certainly that the supper was not yet over, or, in other words, that there was still bread on the table. Therefore, by supper having taken place, is meant that it was now ready, and laid out on the table for the use of the guests.

4. But when he says, The devil having now put into the heart of Judas Iscariot, Simon's son, to betray Him; if one inquires, what was put into Judas' heart, it was doubtless this, to betray Him. Such a putting [into the heart] is a spiritual suggestion: and enters not by the ear, but through the thoughts; and thereby not in a way that is corporal, but spiritual. For what we call spiritual is not always to be understood in a commendatory way. The apostle knew of certain spiritual things [powers], of wickedness in heavenly places, against which he testifies that we have to maintain a struggle; Ephesians 6:12 and there would not be spiritual wickednesses, were there not also wicked spirits. For it is from a spiritual being that spiritual things get their name. But how such things are done, as that devilish suggestions should be introduced, and so mingle with human thoughts that a man accounts them his own, how can he know? Nor can we doubt that good suggestions are likewise made by a good spirit in the same unobservable and spiritual way; but it is matter of concern to which of these the human mind yields assent, either as deservedly left without, or graciously aided by, the divine assistance. The determination, therefore, had now been come to in Judas' heart by the instigation of the devil, that the disciple should betray the Master, whom he had not learned to know as his God. In such a state had he now come to their social meal, a spy on the Shepherd, a plotter against the Redeemer, a seller of the Saviour; as such was he now come, was he now seen and endured, and thought himself undiscovered: for he was deceived about Him whom he wished to deceive. But He, who had already scanned the inward state of that very heart, was knowingly making use of one who knew it not.

5. [Jesus] knowing that the Father has given all things into His hands. And therefore also the traitor himself: for if He had him not in His hands, He certainly could not use him as He wished. Accordingly, the traitor had been already betrayed to Him whom he sought to betray; and he carried out his evil purpose in betraying Him in such a way, that good he knew not of was the issue in regard to Him who was betrayed. For the Lord knew what He was doing for His friends, and patiently made use of His enemies: and thus had the Father given all things into His hands, both the evil for present use, and the good for the final issue. Knowing also that He has come from God, and is going to God: neither quitting God when He came from Him, nor us when He returned.

6. Knowing, then, these things, He rises from supper, and lays aside His garments; and took a towel, and girded Himself. After that He pours water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith He was girded. We ought, dearly beloved, carefully to mark the meaning of the evangelist; because that, when about to speak of the pre-eminent humility of the Lord, it was his desire first to commend His majesty. It is in reference to this that he says, Jesus knowing that the Father had given all things into His hands, and that He has come from God, and is going to God. It is He, therefore, into whose hands the Father had given all things, who now washes, not the disciples' hands, but their feet: and it was just while knowing that He had come from God, and was proceeding to God, that He discharged the office of a servant, not of God the Lord, but of man. And this also is referred to by the prefatory notice he has been pleased to make of His betrayer, who was now come as such, and was not unknown to Him; that the greatness of His humility should be still further enhanced by the fact that He did not esteem it beneath His dignity to wash also the feet of one whose hands He already foresaw to be steeped in wickedness.

7. But why should we wonder that He rose from supper, and laid aside His garments, who, being in the form of God, made Himself of no reputation? And why should we wonder, if He girded Himself with a towel, who took upon Him the form of a servant, and was found in the likeness of a man? Philippians 2:6-7 Why wonder, if He poured water into a basin wherewith to wash His disciples' feet, who poured His blood upon the earth to wash away the filth of their sins? Why wonder, if with the towel wherewith He was girded He wiped the feet He had washed, who with the very flesh that clothed Him laid a firm pathway for the footsteps of His evangelists? In order, indeed, to gird Himself with the towel, He laid aside the garments He wore; but when He emptied Himself [of His divine glory] in order to assume the form of a servant, He laid not down what He had, but assumed that which He had not before. When about to be crucified, He was indeed stripped of His garments, and when dead was wrapped in linen clothes: and all that suffering of His is our purification. When, therefore, about to suffer the last extremities [of humiliation,] He here illustrated beforehand its friendly compliances; not only to those for whom He was about to endure death, but to him also who had resolved on betraying Him to death. Because so great is the beneficence of human humility, that even the Divine Majesty was pleased to commend it by His own example; for proud man would have perished eternally, had he not been found by the lowly God. For the Son of man came to seek and to save that which was lost. Luke 19:10 And as he was lost by imitating the pride of the deceiver, let him now, when found, imitate the Redeemer's humility.

[AD 430] Augustine of Hippo on John 13:1

Pascha (Passover) is not, as some think, a Greek noun, but it is Hebrew, although there is a remarkable amount of agreement between the two languages over this noun. For inasmuch as the Greek word paschein means “to suffer,” Pascha has been supposed to mean suffering, as if the noun derived its name from Christ’s passion. But in its own language, that is, in Hebrew, Pascha means “Passover,” because the Pascha was then celebrated for the first time by God’s people when, in their flight from Egypt, they passed over the Red Sea. And now, that prophetic emblem is fulfilled in truth when Christ is led as a sheep to the slaughter, that by his blood sprinkled on our doorposts, that is, by the sign of his cross marked on our foreheads, we may be delivered from the perdition awaiting this world, just as Israel was delivered from the bondage and destruction of the Egyptians. We perform a most salutary journey when we pass over from the devil to Christ and from this unstable world to his well-established kingdom.… This name, then, of pascha, which, as I have said, is in Latin called transitus (“pass over”), is interpreted, as it were, for us by the blessed Evangelist when he says, “Before the feast of pascha, when Jesus knew that his hour was come that he should pass out of this world to the Father.” Here you see we have both pascha and passover.

Source: TRACTATES ON THE GOSPEL OF JOHN 55.1

[AD 430] Augustine of Hippo on John 13:1

For what do these words “to the end” mean but “to Christ”? “For Christ is the end of the law,” says the apostle, “for righteousness to everyone that believes.” He is the end that consummates, not that consumes. He is the end that we are aiming for, not our end where we perish. It is exactly in this way that we are to understand the passage, “Christ our Passover is sacrificed.” He is our end. We pass into him. For I see that these Gospel words may also be taken in a kind of human sense, that Christ loved his own even unto death, so that this may be the meaning of “he loved them to the end.” This meaning is human, not divine, for it was not merely up to this point that we were loved by him who loves us always and endlessly. God forbid that he whose death could not end should have ended his love at death. Even after death that proud and ungodly rich man loved his five brothers. And is Christ to be thought of as loving us only till death? God forbid, beloved. He would have come in vain with a love for us that lasted till death, if that love had ended there. But perhaps the words “he loved them unto the end” may have to be understood in this way, that he so loved them as to die for them. For this he testified when he said, “Greater love has no one than this, that he lay down his life for his friends.”

Source: TRACTATES ON THE GOSPEL OF JOHN 55.2

[AD 430] Augustine of Hippo on John 13:1-5

(Tr. lv) Pascha is not a Greek word, as some think, but Hebrew: though there is remarkable agreement of the two languages in it. The Greek word to suffer being πασχεῖν, pascha has been thought to mean passion, as being derived from the above word. But in Hebrew, pascha is a passing over; the feast deriving its name from the passing of the people of God over the Red Sea into Egypt. All was now to take place in reality, of which that passover was the type. Christ was led as a lamb to the slaughter; whose blood sprinkled upon our door-posts, i. e. whose sign of the cross marked on our foreheads, delivers us from the dominion of this world, as from Egyptian bondage. And we perform a most wholesome journey or pass-over, when we pass over from the devil to Christ, from this unstable world to His sure kingdom. In this way the Evangelist seems to interpret the word: When Jesus knew that His hour was come when He should pass over1 out of this world unto the Father. This is the pascha, this the passing over.

(Tr. lv. 2) He loved them unto the end, i. e. that they themselves too might pass out of this worlda, by love, unto Him their head. For what is unto the end, but unto Christ? (Rom. 10:4) For Christ is the end of the law for righteousness to every one that believeth. But these words may be understood after a human sort, to mean that Christ loved His own up to His death. But God forbid that He should end His love by death, who is not ended by death: except indeed we understand it thus: He loved His own unto death: i. e. His love for them led Him to death. 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. What follows: The devil having now put it into the heart of Judas Iscariot, Simon's son, to betray Him, refers to a secret suggestion, not made to the ear, but to the mind; the suggestions of the devil being part of our own thoughts. Judas then had already conceived, through diabolical instigation, the intention of betraying his Master.

(Tr. lv. 6) The Evangelist being about to relate so great an instance of our Lord's humility, reminds us first of His lofty nature: knowing that the Father had given all things into His hand, not excepting the traitor.

(Tr. lv. 5) Knowing too, that He was come from God, and went to God; not that He left God when He came, or will leave us when He returns.

(Tr. lv. 6) Since the Father had given all things into His hands, He washed not His disciples' hands indeed, but their feet; and since He knew that He came from God, and went to God, He performed the work not of God and Lord, but of a man and servant.

(Tr. lv. 7) He laid aside His garments, when, being in the form of God, He emptied Himself; He girded. Himself with a towel, took upon Him the form of a servant; He poured water into a bason, out of which He washed His disciples' feet. He shed His blood on the earth, with which He washed away the filth of their sins; He wiped them with the towel wherewith He was girded; with the flesh wherewith He was clothed, He established the steps of the Evangelists; He laid aside His garments, to gird Himself with the towel; that He might take upon Him the form of a servant, He emptied Himself, not laying aside indeed what He had, but assuming what He had not. Before He was crucified, He was stripped of His garments, and when dead was wound up in linena clothes: the whole of His passion is our cleansing.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on John 13:1

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. For what can be the reason why the inspired Evangelist at this point notifies to us particularly, and (so to speak) as a necessary sequence of things, that: Before the feast of the passover, knowing that His hour was come that He should depart out of this world unto the Father, Christ acted as He did? And again, what is the meaning of: Having loved His own that were in the world, He loved them unto the end? Allowing therefore that the uncertainty involved in this passage is by no means slight, I suppose it to imply something of this sort, namely, that the Saviour, before enduring His suffering for our salvation, although aware (says the Evangelist) that the time of His translation to heaven was now close even at the doors, gave a proof of the absolute perfection of His love for His own that were in this world. And if there is any necessity for conceiving a wider meaning for the passage, I will only repeat once more what I was saying just now. To Christ our Saviour peculiarly belong as His own possessions all things made by Him, all intellectual and reasonable creatures, the powers above, and thrones, and principalities, and all things akin to these, in so far as regards the fact of their having been made [by Him]; and again, to Him peculiarly belong also the rational beings on earth, inasmuch as He is Lord of all, even though some refuse to adore Him as Creator. He loved therefore His own that were in the world. For not of angels doth He take hold, according to the voice of Paul; nor was it for the sake of the angelic nature, that, being in the form of God the Father, He counted it not a prize to he on an equality with God: but rather for the sake of us who are in the world, He the Lord of all has emptied Himself and assumed the form of a servant, called thereto by His love for us. Having therefore loved His own which were in this world, He loved them unto the end, although indeed before the feast, even before the passover, He knew that His hour was come that He should depart out of this world unto the Father. For it would have been the manner of one who loved them, but not unto the end, to have become man, and then to have been unwilling to meet danger for the life of all; but He did love unto the end, not shrinking from suffering even this, although knowing beforehand that He would so suffer. For the Saviour's suffering was not by Him unforeseen. While therefore, says the Evangelist, He might have escaped the rude insolence of the Jews and the unholiness of those who were meditating His Crucifixion, He gave a proof of the absolute perfection of His love towards His own which were in the world; for He did not shrink in the least from being offered up for the life of all mankind. For that herein especially we may see the most perfect measure of love, I will bring forward our Lord Jesus Christ Himself as witness, in saying to His holy disciples: This is My commandment, that ye love one another, even as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. And for another reason the holy Evangelists always set themselves purposely to show that our Lord Jesus the Christ foreknew the time of His suffering, namely, lest any of those who are wont to be heterodox should disparage His Divine glory by saying that Christ was overpowered through weakness on His part, and that it was against His will that He fell into the snares of the Jews and endured that death which was so very aweful. Therefore the language of the holy men is in accordance with the Divine system and profitable for our instruction.

[AD 444] Cyril of Alexandria on John 13:1

The Evangelist says that the Savior, before enduring his suffering for our salvation, was aware that the time of his translation to heaven was now close, “even at the doors,” and he gave a proof of the absolute perfection of his love for his own that were in this world.… All things made by Christ our Savior, all intellectual and reasonable creatures, the powers above, and thrones, and principalities and all things related to these, inasmuch as they have all been made [by him], belong to Christ our Savior as his own possessions. Furthermore, all the rational beings on earth particularly belong to him, inasmuch as he is Lord of all, even though some refuse to adore him as Creator. Therefore he loved his own that were in the world. “It is not with angels that he is concerned” according to the voice of Paul … but rather for the sake of us who are in the world, he the Lord of all has emptied himself and assumed the form of a servant, called to this by his love for us.

Source: COMMENTARY ON THE GOSPEL OF JOHN 9

[AD 461] Leo the Great on John 13:1

The very feast that by us is named Pascha among the Hebrews is called Phase, that is, Passover, as the Evangelist attests, saying, “Before the feast of Pascha, Jesus, knowing that his hour was come when he should pass out of this world unto the Father.” But what kind of nature was it that he passed out of unless it was ours, since the Father was in the Son and the Son in the Father inseparably? But because the Word and the Flesh is one person, the assumed is not separated from the assuming nature, and the honor of being promoted is spoken of as accruing to him that promotes. This is what the apostle says in a passage we have already quoted, “Wherefore also God exalted him and gave him a name that is above every name.” Here, the exaltation of his assumed manhood is no doubt spoken of so that he (in whose sufferings the Godhead remains indivisible) is similarly coeternal in the glory of the Godhead. And to share in this unspeakable gift, the Lord himself was preparing a blessed “passing over” for his faithful ones, when on the very threshold of his passion he interceded not only for his apostles and disciples but also for the whole church, saying, “But not for these only I pray, but for those also who shall believe on me through their word, that they all may be one, as you also, Father, are in me, and I in you, that they also may be one in us.”

Source: SERMON 72.6

[AD 604] Gregory the Dialogist on John 13:1-5

He knew that He had even His persecutors in His hand that He might convert them from malice to love of Him.

Source: Catena Aurea by Aquinas

[AD 735] Bede on John 13:1

He loved them so much that by that very love he would end his bodily life for a time and soon pass from death to life, from this world to the Father. “Greater love has no one than this, that he should lay down his life for his friends.” And so, each passing over—the one under the Law and the other under the gospel—was consecrated with blood, the former with the paschal lamb, the latter with “Christ, our Passover, who was sacrificed for us.” The latter had his blood poured out on the cross, the former had its blood sprinkled in the manner of a cross in the middle of the lintel and the middle of the door posts.

Source: Homilies on the Gospels 2.5

[AD 735] Bede on John 13:1-5

The Jews had many feasts, but the principal one was the passover; and therefore it is particularly said, Before the feast of the passover.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on John 13:1-5

Our Lord being about to depart out of this life, shows His great care for His disciples: Now before the feast of the Passover, when Jesus knew that His hour was come that He should depart out of this world unto the Father, having loved His own which were in the world, He loved them unto the end.

The Father having given up all things into His hands, i. e. having given up to Him the salvation of the faithful, He deemed it right to show them all things that pertained to their salvation; and gave them a lesson of humility, by washing His disciples' feet. Though knowing that He was from God, and went to God, He thought it in no way took from His glory, to wash His disciples' feet; thus proving that He did not usurp His greatness. For usurpers do not condescend, for fear of losing what they have irregularly got.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on John 13:2

It seems to me that the Evangelist has not preserved the literal sequence concerning the washing in these words that he might raise our understanding to the spiritual sense of the things in the passage, since those who need to wash their feet wash them before supper and before they recline to eat. The Evangelist, however, passed over that proper time for washing in his account, and now, after he has reclined to eat, Jesus arises from supper, that the teacher and Lord might begin to wash the disciples’ feet after they have eaten.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.11

[AD 253] Origen of Alexandria on John 13:2

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 the wicked one. [The devil] is an archer [who] prepares fiery darts for those who do not keep their heart with all watchfulness. … In the case of Judas, therefore, it has been written, “The devil had already put it into the heart of Judas Iscariot, Simon’s son, to betray him.” Consistently with this you might say of each of those wounded in the heart by the devil, the devil having already put it in the heart of so-and-so that he should commit fornication, and of so-and-so that he should commit fraud, and of so-and-so that, mad for fame, he should submit to the idolatry of those who seem to have rank, and so in the case of the other sins that the devil puts into that heart that is not armed with the shield of faith, by which shield of faith one can quench not one, or two, but all the fiery darts of the wicked one.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.19-20, 24

[AD 397] Ambrose of Milan on John 13:2

Judas was sleeping; therefore he did not hear the words of Christ. Judas was sleeping, yes, sleeping the sleep of wealth since he sought a reward from his betrayal. The devil saw that he was sleeping, yes, buried in the deep sleep of avarice. He let himself into his heart, wounded the horse and threw the rider whom he had separated from Christ.

Source: ON THE PATRIARCHS 7.33

[AD 407] John Chrysostom on John 13:2

This the Evangelist has said amazed, showing that Jesus washed the man who had already chosen to betray Him. This also proves his great wickedness, that not even the having shared the salt restrained him, (a thing which is most able to restrain wickedness;) not the fact that even up to the last day, his Master continued to bear with him.

[AD 407] John Chrysostom on John 13:2

The Evangelist inserts this as if in astonishment, showing that our Lord was about to wash the feet of the very person who had resolved to betray him. This also proves the great wickedness of Judas that even partaking of the same table, which checks the behavior of even the worst people, did not stop him.

Source: HOMILIES ON THE GOSPEL OF JOHN 70.1

[AD 253] Origen of Alexandria on John 13:3

The things, therefore, that were not formerly in Jesus’ hands are given into his hands by the Father. And it is not some things and not others that are given into his hands, but all things. David, too, seeing in the Spirit, says in relation to this, “The Lord said to my Lord, ‘Sit at my right hand until I make your enemies your footstool.’ ” For Jesus’ enemies were also a part of the “all things” that Jesus knew, so far as it was in the power of foreknowledge, to be given to him by the Father.… The Father has given all things into his hands, that is, into his power. For his hands hold all things. Or, the Father [has given all things] “to him,” for his work. “My Father works still, and I work also.”

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.26-27, 34

[AD 407] John Chrysostom on John 13:3

Here the Evangelist says, even wondering, that one so great, so very great, who came from God and went to Him, who rules over all, did this thing, and disdained not even so to undertake such an action. And by the giving over, methinks St. John means the salvation of the faithful. For when He says, All things are given over to Me of My Father Matthew 11:27, He speaks of this kind of giving over; as also in another place He says, Yours they were, and You gave them Me John 17:6; and again, No man can come unto Me except the Father draw him John 6:44; and, Except it be given him from heaven. John 3:27 The Evangelist then either means this, or that Christ would be nothing lessened by this action, since He came from God, and went to God, and possessed all things. But when you hear of giving over, understand it in no human sense, for it shows how He honors the Father, and His unanimity with Him. For as the Father gives over to Him, so He to the Father. And this Paul declares, saying, When He shall have given over the kingdom to God, even the Father. 1 Corinthians 15:24 But St. John has said it here in a more human sense, showing His great care for them, and declaring His unutterable love, that He now cared for them as for His own; teaching them the mother of all good, even humblemindedness, which He said was both the beginning and the end of virtue. And not without a reason is added the, He came from God and went to God: but that we may learn that He did what was worthy of One who came thence and went there, trampling down all pride.

[AD 407] John Chrysostom on John 13:3

The Evangelist wonders aloud how one who was so very great, who came from God and went to him and ruled over everything, did not disdain to undertake such an action [of humility]. And by “giving over” I think John means the salvation of the faithful, … not that Christ would in any way be lessened by this action, since he came from God and went to God and possessed all things. But when you hear of “giving over,” you should not think of this action in human terms, because it shows how he honors the Father and demonstrates his unanimity with him. For just as the Father gives over to him, so he also gives over to the Father, as Paul declares saying, “When he shall have given over the kingdom to God, even the Father.” But John here means this in a more human sense, showing his great care for them and declaring his unutterable love in now caring for them as for his own.

Source: HOMILIES ON THE GOSPEL OF JOHN 70.1

[AD 430] Augustine of Hippo on John 13:3

Since the Evangelist was about to relate such a magnificent instance of our Lord’s humility, he first wanted to remind us of his majesty. This is why he says, “Jesus, knowing that the Father had given all things into his hands” … including his betrayer.

Source: TRACTATES ON THE GOSPEL OF JOHN 55.6

[AD 444] Cyril of Alexandria on John 13:3

The Saviour strives to eradicate utterly from our thoughts the vice of pride, as the basest of all human failings, and worthy of universal and utter abomination. For He knows that nothing so commonly injures the soul of man as this most loathsome and detestible passion, to which even the Lord of all Himself stands in just opposition, after the manner of an open foe; for the Lord resisteth the proud, according to the voice of Solomon. The holy disciples therefore especially stood in need of a sober and submissive temper, and of a mind that reckoned empty honour as no high ambition. For they possessed in no slight degree the germs of this sad infirmity, and would have easily glided down into subjection to it, if they had not received great help. For it is always against those who occupy an illustrious position that the malignant monster vainglory directs its attacks. Think then, what position can be more brilliant than that of the holy Apostles? or what more attractive of attention than their friendship with God? A man who is of little account in life would not be likely to experience this passion: for it always avoids one who possesses nothing that others can envy and nothing that is inaccessible to those whose lot is of no consequence in the world; for how could such a one possibly exhibit vainglory on any subject whatever? But pride is a feeling dear to a man when he is in an enviable position, and when for this reason he thinks himself better than his neighbour; foolishly supposing that he differs very greatly from the rest of mankind, as having achieved some special and surpassing degree of excellence, or as having followed a path of policy unfamiliar to and untrodden by the rest of the world. Since therefore it has come to be regularly characteristic of all who hold brilliant positions to be liable to attacks of the infirmity of pride, it was surely needful for the holy Apostles to find in Christ a Pattern of a modest temper; so that, having the Lord of all as their model and standard, they themselves also might mould their own hearts according to the Divine will. In no other way therefore (as it seems) could He rid them from the infirmity, except by teaching them clearly that each one should regard himself as inferior in honour to the rest, even so far as to feel bound to undertake the part of a servant, without shrinking from discharging even the lowest of menial offices; [and this He taught them] by both washing the feet of the brethren and girding on a towel in order to perform the act. For consider what utterly menial behaviour it is, I mean according to the world's way of thinking and outward practice. Therefore Christ has become a Pattern of a modest and unassuming temper to all living men, for we must not suppose the teaching was meant for the disciples alone. Accordingly the inspired Paul also, taking Christ as a standard, exhorts to this end, saying: Let each one of you have this mind in himself, which was also in Christ Jesus. And again: In lowliness of mind each counting other better than himself. For in a lowly temper there is established a settled habit of love and of yielding to the will of others. Moreover, in order to highly exalt the significance of what was done, and to prevent us from supposing that Christ's action was a commonplace one, the inspired Evangelist again cannot help being astounded at the thought of the glory and the power that were in Christ, and His supremacy over all; as he shows by saying: Knowing that the Father had committed all things into His hands. For although, he says, Christ was not ignorant that He possessed authority over all, and that He came forth from God, that is, was begotten of the Essence of God the Father, and goeth unto God, that is, returns again to the heavens, there sitting as we know by the side of His own Father; yet so excessive was the humiliation He underwent that He even girded Himself with a towel and washed the feet of His disciples. As therefore we have in this act of Christ a very excellent pattern of affectionate care, and a most conspicuous standard for our love for each other to imitate, let us be modest in mind, beloved, and let us consider that, whatever may be our own goodness, our brethren have attained to greater excellences than those to be found in ourselves. For that we may both think and be willing to think in this way, is the wish of Him Who is our great Pattern.

[AD 253] Origen of Alexandria on John 13:4

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. But passing over that time in his account, he says that Jesus, having already sat down for supper, arose from supper so that the Teacher and Lord may begin to wash the feet of the disciples after they had supper. For before the supper, they had been washed and were altogether clean. But after that washing they needed a second water for just their feet, that is, the lowest parts of the body.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.11-12

[AD 380] Apostolic Constitutions on John 13:4

Afterward He puts water into a bason; and as we were sitting at meat, He came and washed the feet of us all, and wiped them with the towel."

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 407] John Chrysostom on John 13:4

2. Observe how not by the washing only, but in another way also He exhibits humility. For it was not before reclining, but after they had all sat down, then He arose. In the next place, He does not merely wash them, but does so, putting off His garments. And He did not even stop here, but girded Himself with a towel. Nor was He satisfied with this, but Himself filled (the basin), and did not bid another fill it; He did all these things Himself, showing by all that we must do such things, when we are engaged in well doing, not merely for form's sake, but with all zeal. Now He seems to me to have washed the feet of the traitor first from its saying,

[AD 407] John Chrysostom on John 13:4

Observe how not only by the washing but also in another way he exhibits humility. For it was not before reclining, but after they had all sat down, then he arose. In the next place, he does not merely wash them, but he does so taking off his garments. And he did not even stop here, but he girded himself with a towel. Nor was he satisfied with this, but himself filled [the basin] and did not ask another to fill it. He did all these things himself, showing by all of them that we must do such things when we are engaged in well doing, not merely for the sake of appearance but with every effort.

Source: HOMILIES ON THE GOSPEL OF JOHN 70.2

[AD 412] Theophilus of Alexandria on John 13:4

What is more contrary to expectation than this, what more awe-inspiring? He who is clothed with light as with a garment is girded with a towel. He who held the waters in the clouds48 and sealed the abyss with his fearsome name is bound about by a belt. He who gathers the waters of the sea like a wineskin pours water in a bowl. He who covers his upper chambers with waters, with water washed the feet of the disciples. He who measured heaven with his hand’s span and holds the earth in his grasp, with his undefiled palms wiped off the feet of servants. He for whom “every knee bends, of those in heaven, and on earth and under the earth” bowed his neck to attendant servants. The angels saw and recoiled; heaven beheld and shuddered; creation observed and trembled.

Source: SERMON ON THE MYSTICAL SUPPER

[AD 425] Severian of Gabala on John 13:4

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. For what is it that takes place today? The Savior washes the feet of his disciples.… Although he took upon himself everything pertaining to our condition as slaves, he took a slave’s position in a way specially suited to our own arrangements when he rose from the table.He who feeds everything beneath the heavens was reclining among the apostles, the master among slaves, the fountain of wisdom among the ignorant, the Word among those untrained in the use of words, the source of wisdom among the unlettered. He who nourishes all was reclining and eating with his disciples. He who sustains the whole world was himself receiving sustenance.
Moreover, he was not satisfied with the great favor he showed his servants by sharing a meal with them. Peter, Matthew and Philip, men of the earth, reclined with him, while Michael, Gabriel and the whole army of angels stood by. Oh, the wonder of it! The angels stood by in dread, while the disciples reclined with him with the utmost familiarity!
And even this marvel did not content him. “He rose from the table,” as Scripture says. He who is “clothed in light as in a robe” was clad in a cloak. He who wraps the heavens in clouds wrapped round himself a towel. He who pours the water into the rivers and pools tipped some water into a basin. And he before whom every knee bends in heaven and on earth and under the earth knelt to wash the feet of his disciples.

Source: HOMILY ON THE WASHING OF THE FEET

[AD 430] Augustine of Hippo on John 13:4

But why should we wonder that he rose from supper and laid aside his garments who, being in the form of God, emptied himself? And why should we wonder if he girded himself with a towel who took on him the form of a servant and was found in the likeness of a man? Why wonder if he poured water into a basin that he used to wash his disciples’ feet who poured his blood upon the earth to wash away the filth of their sins? Why wonder if with the towel in which he was girded he wiped the feet he had washed who with the very flesh that clothed him laid a firm pathway for the footsteps of his Evangelists? In order, indeed, to gird himself with the towel, he laid aside the garments he wore. But when he emptied himself in order to assume the form of a servant, he did not lay down what he had, but he assumed that which he did not have before. When about to be crucified, he was indeed stripped of his garments, and when he was dead, he was wrapped in linen clothes: and all that suffering of his is for our purification. When, therefore, about to suffer the last extremities of humiliation, he here illustrated beforehand its friendly compliances—not only to those for whom he was about to endure death but to him also who had resolved to betray him to death. Because so great is the beneficence of human humility that even the divine Majesty was pleased to commend it by his own example. For proud humans would have perished eternally had they not been found by the lowly God. For the Son of man came to seek and to save that which was lost. And as he was lost by imitating the pride of the deceiver, let him now, when found, imitate the Redeemer’s humility.

Source: TRACTATES ON THE GOSPEL OF JOHN 55.7

[AD 735] Bede on John 13:4

He rose from the table and put aside his [outer] garments when, ceasing the fuller sharing of his life in time with human beings, he put aside on the cross the bodily members that he had assumed. He took up a linen towel with which he girded himself, when, after having taken up for us the mandate of suffering that he had received from his Father, he covered his body with the torment of his passion. A linen towel, which is woven by the endless labor of twisting [flax], is usually taken to signify the pain of suffering. When our Lord had laid aside his [outer] garments, he girded himself with a linen towel to signify that he was putting aside the clothing of the body that he had put on, [and that he was doing this] not without the distress of sorrow but with the prolonged anguish of the cross.

Source: Homilies on the Gospels 2.5

[AD 202] Irenaeus on John 13:5

When He washed the disciples' feet with His own hands.

[AD 202] Irenaeus on John 13:5

Now in the last days, when the fullness of the time of liberty had arrived, the Word himself did by himself “wash away the filth of the daughters of Zion” when he washed the disciples’ feet with his own hands. For this is the end [result] of the human race inheriting God. In the beginning, by means of our first [parents], we were all brought into bondage by being made subject to death. And so now, at last, by means of the new man, all who from the beginning were his disciples—having been cleansed and washed from whatever pertains to death—come to life with God. For he who washed the feet of the disciples sanctified the entire body and rendered it clean. For this reason, too, he administered food to them while reclining, indicating that those who were lying in the earth were those to whom he came to impart life.

Source: AGAINST HERESIES 4.22.1

[AD 215] Clement of Alexandria on John 13:5

This was, then, what the anointed feet prophesied-the treason of Judas, when the Lord went to His passion. And the Saviour Himself washing the feet of the disciples,

Source: Clement of Alexandria The Instructor Book II

[AD 253] Origen of Alexandria on John 13:5

Why do you suppose it was not written, “He washed the disciples’ feet” instead of “And he began to wash the disciples’ feet”? For is it the custom of the Scriptures to prefix “he began” without a reason, as in the usage of the majority? Or did Jesus then “begin to wash the disciples’ feet” and not stop when he had washed their feet at that time? For later he washed them and completed the washing, since they were defiled, according to the saying, “You will all be made to stumble because of me this night,” and what was said to Peter, “The rooster will not crow until you deny me three times.” For when these sins occurred, the defiled feet of the disciples were again in need of washing, which he had begun to wash when he rose from supper, [but] he completed the washing when he cleansed them that they might no longer be defiled.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.51-54

[AD 390] Gregory of Nazianzus on John 13:5

It is good for the [feet and hands] to be consecrated … so that they are not swift to shed blood or to run to evil, but that they are prompt to run to the gospel and the prize of the high calling73 and to receive Christ who washes and cleanses them.

Source: ON HOLY BAPTISM, ORATION 40.39

[AD 397] Ambrose of Milan on John 13:5

I find the Lord divesting himself of his garments and girding himself with a towel, pouring water into a basin, washing the feet of his disciples. This water was that heavenly dew with which, it was prophesied, the Lord Jesus would wash the feet of his disciples. And now let the feet of our souls be extended. The Lord Jesus wishes to wash our feet also.… There is a kind of water that we pour into the basin of our soul, water from the fleece and from the book of Judges, water from the book of Psalms. The water is the dew of the heavenly message. Therefore, Lord Jesus, let this water come into my soul, into my flesh, that by the moisture of this rain the valleys of our minds and the fields of our inmost heart may grow green. Let your drops come on me, sprinkling grace and immortality. Wash the steps of my mind that I may not sin again. Wash off the heel of my spirit62 that I may be able to abolish the curse so that I may not feel the bite of the serpent on my inner foot, but, as you yourself have ordered your followers, that I may have the power with uninjured foot to tread on the serpents and scorpions. You have redeemed the world. Redeem the soul of one sinner.

Source: ON THE HOLY SPIRIT 1, PROLOGUE 12, 16

[AD 428] Theodore of Mopsuestia on John 13:5

Humility is the principle of all virtues: it removes any contrast, division or dissension from human beings and plants into them peace and charity. And through charity it grows and increases.

Source: COMMENTARY ON JOHN 6.13.3-5

[AD 555] Romanos the Melodist on John 13:5

The sea washes the brick,
The Abyss washes the clay
And it does not destroy its composition,
But keeps its substance intact
And wipes clean its character.
Notice the immensity of the maker,
And yet see what sort of disposition he has for his creatures;
They have reclined and he has stood,
They are fed and he serves,
They are washed and he wipes them clean;
And the feet molded of clay are not cast by his hands into the fire.
Have mercy, have mercy, have mercy on us,
You who bear with all and receive all.…
May sleep take me to death,
If I allow you, the Immortal,
To bend down before me, a mortal.
The enemy would laugh at me,
If you deal in this way with me.
Is it not enough that I am considered as yours?
Is it not more than enough that I am considered by you
And called the first of your friends?
But are you to wash my feet, vessels of clay,
You, the Potter of the universe?
And my perishable legs and feet
You, O Redeemer, desire to wash them?
Have mercy, have mercy, have mercy on us,
You who bear with all and receive all.

Source: KONTAKION ON JUDAS 33.8, 10

[AD 253] Origen of Alexandria on John 13:6-11

(t. xxxii.) As a physician, who has many sick under his care, begins with those who want his attention most; so Christ, in washing His disciples' feet, begins with the most unclean, and so comes at last to Peter, who needed the washing less than any: Then cometh He to Simon Peter. Peter resisted being washed, perhaps because his feet were nearly clean: And Peter said unto Him, Lord, dost Thou wash my feel?

(t. xxxii. 5.) Or thus: All the rest put out their feet, certain that so great a one would not want to wash them without reason: but Peter, looking only to the thing itself, and seeing nothing beyond it, refused out of reverence to let his feet be washed. He often appears in Scripture as hasty in putting forth his own ideas of what is right and expedient.

(t. xxxii.) Or our Lord insinuates that this is a mystery. By washing and wiping, He made beautiful the feet of those who were to preach glad tidings, (Is. 52:7.) and to walk on that way of which He tells them, I am the way. (infr. 14:6) Jesus laid aside His garments that He might make their clean feet still cleaner, or that He might receive the uncleanness of their feet unto His own body, by the towel with which alone He was girded: for He hath borne our griefs. Observe too, He chose for washing His disciples' feet the very time that the devil had put it into the heart of Judas to betray Him, and the dispensation for mankind was about to take place. Before this the time was not come for washing their feet. And who would have washed their feet in the interval between this and the Passion? During the Passion, there was no other Jesus to do it. And after it the Holy Ghost came upon them, by which time they should already have had their feet washed. This mystery, our Lord says to Peter, is too great for thee to understand now, but thou shalt know it hereafter when thou art enlightened.

(t. xxxii. 5.) This is an instance, that a man may say a thing with a good intention, and yet ignorantly to His hurt. Peter, ignorant of our Lord's deep meaning, at first, as if in doubt, says mildly, Lord, dost Thou wash my feet? and then, Thou shalt never wash my feet; which was in reality to cut himself off from having a part with Jesus. Whence he not only blames our Lord for washing the disciples' feet, but also his fellow-disciples for giving their feet to be washed. (c. 6.). As Peter then did not see his own good, our Lord did not allow His wish to be fulfilled: Jesus answered and said unto him, If I wash thee not, thou hast no part with Me.

Let those who refuse to allegorize these and like passages, say how it is probable that he who out of reverence for Jesus said, Thou shalt never wash my feet, would have had no part with the Son of God; as if not having his feet washed was a deadly wickedness. Wherefore it is our feet, i. e. the affections of our mind, that are to be given up to Jesus to be washed, that our feet may be beautiful; especially if we emulate higher gifts, and wish to be numbered with those who preach glad tidings.

(t. xxxii. 6.) This saying we may use against those who make hasty and indiscreet resolutions. By showing them, that if they adhere to these, they will have no part with Jesus, we disengage them from such resolves; even though they may have bound themselves by oath.

Jesus was unwilling to wash hands, and despised what was said of Him in this respect: Thy disciples wash not their hands when they eat bread. (Matt. 15:2) And He did not wish the head to be submerged, in which was apparent the image and glory of the Father; it was enough for Him that the feet were given Him to wash: Jesus answered and said, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.

(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.

(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, showing that grace goes beyond necessity, according to the text, He that is holy, let him be holy still. (Apoc. 22:11)

Source: Catena Aurea by Aquinas

[AD 397] Ambrose of Milan on John 13:6

[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.

Source: On the Mysteries 6.31

[AD 397] Ambrose of Milan on John 13:6

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. … We are not unaware of the fact that the church in Rome does not have this custom whose character and form we4 follow in all things, except for the fact that it 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.

Source: THE SACRAMENTS 3.1.4-5

[AD 407] John Chrysostom on John 13:6

With those hands, he says, with which You have opened eyes, and cleansed lepers, and raised the dead? For this (question) is very emphatic; wherefore He needed not to have said any more than the, Thou; for even of itself this would have sufficed to convey the whole. Some one might reasonably enquire, how none of the others forbade Him, but Peter only, which was a mark of no slight love and reverence. What then is the cause? He seems to me to have washed the traitor first, then to have come to Peter, and that the others were afterwards instructed from his case. That He washed some one other before him is clear from its saying, But when He came to Peter. Yet the Evangelist is not a vehement accuser, for the began, is the expression of one implying this. And even if Peter were the first, yet it is probable that the traitor, being a forward person, had reclined even before the chief. For by another circumstance also his forwardness is shown, when He dips with his Master in the dish, and being convicted, feels no compunction; while Peter being rebuked but once on a former occasion, and for words which he spoke from loving affection, was so abashed, that being even distressed and trembling, he begged another to ask a question. But Judas, though continually convicted, felt not. John 13:24 When therefore He came to Peter, he says unto Him, Lord, dost Thou wash my feet?

[AD 407] John Chrysostom on John 13:6-11

(Hom. lxx. 2) Though Peter was the first of the Apostles, yet it is possible that the traitor petulantly placed himself above him; and that this may be the reason, why our Lord first began to wash, and then cometh to Peter.

(Hom. lxx. 2) Some one will ask why none of them prevented Him, except Peter, this being a sign not of want of love, but of reverence. The reason seems to be, that He washed the traitor first, and came next to Peter, and that the other disciples were checked by the reply to Peter. Any of the rest would have said what Peter did, had his turn come first.

(Hom. lxx. 2) i. e. How useful a lesson of humility it teaches thee, and how directly this virtue leads to God.

(Hom. lxx. 2) He does not say on what account He performs this act of washing, but only threatens him. For Peter was not persuaded by the first answer: Thou shalt know hereafter: he did not say, Teach me then that I may submit. But when he was threatened with separation from Christ, then he submitted.

(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.

Source: Catena Aurea by Aquinas

[AD 425] Severian of Gabala on John 13:6

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.

Source: HOMILY ON THE WASHING OF THE FEET

[AD 430] Augustine of Hippo on John 13:6

1. When the Lord was washing the disciples' feet, He comes to Simon Peter; and Peter says unto Him, Lord, dost Thou wash my feet? For who would not be filled with fear at having his feet washed by the Son of God? Although, therefore, it was a piece of the greatest audacity for the servant to contradict his Lord, the creature his God; yet Peter preferred doing this to the suffering of his feet to be washed by his Lord and God. Nor ought we to think that Peter was one among others who so expressed their fear and refusal, seeing that others before him had suffered it to be done to themselves with cheerfulness and equanimity. For it is easier so to understand the words of the Gospel, because that, after saying, He began to wash the disciples' feet, and to wipe them with the towel wherewith He was girded, it is then added, Then comes He to Simon Peter, as if He had already washed the feet of some, and after them had now come to the first of them all. For who can fail to know that the most blessed Peter was the first of the apostles? But we are not so to understand it, that it was after some others that He came to him; but that He began with him. When, therefore, He began to wash the disciples' feet, He came to him with whom He began, namely, to Peter; and then Peter took fright at what any one of them might have been frightened, and said, Lord, dost Thou wash my feet? What is implied in this Thou? And what in my? These are subjects for thought rather than for speech; lest perchance any adequate conception the soul may have formed of such words may fail of explanation in the utterance.

2. But Jesus answered and said unto him, What I do you know not now, but you shall know hereafter. And not even yet, terrified as he was by the sublimity of the Lord's action, does he allow it to be done, while ignorant of its purpose; but is unwilling to see, unable to endure, that Christ should thus humble Himself to his very feet. You shall never, he says, wash my feet. What is this never [in æternum]? I will never endure, never suffer, never permit it: that is, a thing is not done in æternum which is never done. Then the Saviour, to terrify His reluctant patient with the danger of his own salvation, says, If I wash you not, you shall have no part with me. He speaks in this way, If I wash you not, when He was referring only to his feet; just as it is customary to say, You are trampling on me, when it is only the foot that is trampled on. And now the other, in a perturbation of love and fear, and more frightened at the thought that Christ should be withheld from him, than even to see Him humbled at his feet, exclaims, Lord, not my feet only, but also my hands and my head. Since this, indeed, is Your threat, that my bodily members must be washed by You, not only do I no longer withhold the lowest, but I lay the foremost also at Your disposal. Deny me not having a part with You, and I deny You not any part of my body to be washed.

3. Jesus says to him, He that is washed needs not save to wash his feet, but is clean every whit. Some one perhaps may be aroused at this, and say: Nay, but if he is every whit clean, what need has He even to wash his feet? But the Lord knew what He was saying, even though our weakness reach not into His secret purposes. Nevertheless, so far as He is pleased to instruct and teach us out of His law, up to the little measure of my apprehension, I would also, with His help, make some answer bearing on the depths of this question: and, first of all, I shall have no difficulty in showing that there is no self-contradiction in the manner of expression. For who may not say, as here, with the greatest propriety, He is all clean, except his feet?— although he would speak with greater elegance were he to say, He is all clean, save his feet; which is equivalent in meaning. Thus, then, does the Lord say, He needs not save to wash his feet, but is all clean. All, that is, except, or save his feet, which he still needs to wash.

4. But what is this? What does it mean? And what is there in it we need to examine? The Lord says, The Truth declares that even he who has been washed has need still to wash his feet. What, my brethren, what think you of it, save that in holy baptism a man has all of him washed, not all save his feet, but every whit; and yet, while thereafter living in this human state, he cannot fail to tread on the ground with his feet. And thus our human feelings themselves, which are inseparable from our mortal life on earth, are like feet wherewith we are brought into sensible contact with human affairs; and are so in such a way, that if we say we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 And every day, therefore, is He who intercedes for us, Romans 8:34 washing our feet: and that we, too have daily need to be washing our feet, that is ordering aright the path of our spiritual footsteps, we acknowledge even in the Lord's prayer, when we say, Forgive us our debts as we also forgive our debtors. Matthew 6:12 For if, as it is written, we confess our sins, then verily is He, who washed His disciples' feet, faithful and just to forgive us our sins, and to cleanse us from all unrighteousness, 1 John 1:9 that is, even to our feet wherewith we walk on the earth.

5. Accordingly the Church, which Christ cleanses with the washing of water in the word, is without spot and wrinkle, Ephesians 5:26-27 not only in the case of those who are taken away immediately after the washing of regeneration from the contagious influence of this life, and tread not the earth so as to make necessary the washing of their feet, but in those also who have experienced such mercy from the Lord as to be enabled to quit this present life even with feet that have been washed. But although the Church be also clean in respect of those who tarry on earth, because they live righteously; yet have they need to be washing their feet, because they assuredly are not without sin. For this cause is it said in the Song of Songs, I have washed my feet; how shall I defile them? Song of Songs 5:3 For one so speaks when he is constrained to come to Christ, and in coming has to bring his feet into contact with the ground. But again, there is another question that arises. Is not Christ above? has He not ascended into heaven, and sits He not at the Father's right hand? Does not the apostle expressly declare, If you, then, be risen with Christ, set your thoughts on those things which are above, where Christ is sitting on the right hand of God. Seek the things which are above, not things which are on earth? Colossians 3:1-2 How is it, then, that to get to Christ we are compelled to tread the earth, since rather our hearts ought to be turned upwards toward the Lord, that we may be enabled to dwell in His presence? You see, brethren, the shortness of the time today curtails our consideration of this question. And if you perhaps fail in some measure to do so, yet I for my part see how much clearing up it requires. And therefore I beg of you to suffer it rather to be adjourned, than to be treated now in too negligent and restricted a manner; and your expectations will not be defrauded, but only deferred. For the Lord who thus makes us your debtors, will be present to enable us also to pay our debts.

[AD 430] Augustine of Hippo on John 13:6-11

(Tr. lvi. 1) What is the meaning of Thou and my feet? It is better to think than speak of this; lest one should fail in explaining adequately what might have been rightly conceived.

Or thus: We must not suppose that Peter was afraid and refused, when the others had willingly and gladly submitted to the washing. Our Lord did not go through the others first, and to the first of the Apostles afterwards; (for who is ignorant that the most blessed Peter was the first of all the Apostles?) but began with him: and Peter being the first to whom He came, was afraid; as indeed any of the others would have been.
Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter.

(Tr. lvi. 2) He did not refuse, because our Lord's act was above his understanding, but he could not bear to see Him bending at his feet: Peter saith unto Him, Thou shalt not wash my feel for ever; i. e. I will never suffer it: not for ever is the same as never.

(Tr. lvi. 2) If I wash thee not, He says, though it was only his feet that He was going to wash, just as we say, Thou treadest on me; though it is only our foot that is trodden on.

(Tr. lvi. 2) But he, agitated by fear and love, dreaded more the being denied Christ, than the seeing Him at His feet: Simon Peter saith unto Him, Lord, not my feet only, but also my hands and my head.

(Tr. lvi. 4) Clean all except the feet. The whole of a man is washed in baptism, not excepting his feet; but living in the world afterwards, we tread upon the earth. Those human affections then, without which we cannot live in this world, are, as it were, our feet, which connect us with human things, so that if we say we have no sin, we deceive ourselves. (1 John 1:8) But if we confess our sins, He who washed the disciples' feet, forgives us our sins even down to our feet, wherewith we hold our converse with earth.

(Ad. Seleuc. Ep. c. viii.) From what is here said, we understand that Peter was already baptized. Indeed that He baptized by His disciples, shows 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.

(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.

(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.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on John 13:6

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. And so it happens that on this occasion also, following the bent of his peculiar character and usual tone of mind, he thrusts aside the lesson of extreme humility and love, the record of which has been preserved in this passage,----remembering on the one hand who he is himself by nature, and on the other hand Who He is that is bringing the bason to him, and shrinking not from fulfilling the duty of a menial servant. For he is dismayed not a little at the action, which is in a manner hard of acceptance to faith, even though it happened to be seen by many eyes. For who is there who would not have shuddered at learning that He Who with the Father is Lord of all had shown His devotion to the service of His own disciples to be so intensely compassionate, that the very thing that seems to be the work of the lowest grade among servants, He willingly and of deliberate intention performed, to furnish a pattern and type of modesty in temper? Therefore the inspired disciple is dismayed and distressed at the circumstance, and makes the refusal as a natural result of his accustomed and habitual devotion. Moreover, not yet understanding the cause of the action, he supposes that the Lord is doing it with no special motive, and thinking only of the refreshment of their bodies; for that is the sole object of washing the feet, and not a little does it relieve their condition after walking. On this account he insists even very earnestly, saying: Lord, dost Thou wash my feet? For surely, he says, surely this ought to be done by us who are by nature in the condition of "servants," not by Thee, the "Lord" of all. Christ however defers for a hile the explanation of the event; yet, to make him account its cause more weighty, He tells Peter that he should understand what the action meant hereafter, meaning of course at the time when He should give a fuller explanation of it.

And this point again, taken in connection with the others, will profit us not a little. For notice how, when the occasion calls for action, He defers His discourse; and again, when the occasion calls for discourse, He postpones action: for He was ever wont to assign all things to their fit and proper seasons. When therefore Peter made a sign of dissent, and plainly asserted that Christ should never wash his feet, the Saviour at once lays clearly before him the loss he would suffer in consequence, saying as follows:

[AD 1107] Theophylact of Ohrid on John 13:6-11

It is plain that our Lord did not wash Peter first, but none other of the disciples would have attempted to be washed before him.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on John 13:7

[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 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.” 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. And the same was true of Joshua the son of Nun. …
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.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.76-77, 80-82, 87-88

[AD 407] John Chrysostom on John 13:7

That is you shall know how great is the gain from this, the profit of the lesson, and how it is able to guide us into all humblemindedness. What then does Peter? He still hinders Him, and says,

[AD 444] Cyril of Alexandria on John 13:7

Inasmuch therefore as He had come to what manifestly and obviously is the central point of the incident before us, He says: "If thou shouldst refuse to receive this strange and novel lesson of humility, thou wouldst find no part or lot with Me." And since oftentimes our Lord Jesus the Christ, taking small matters as the suggestive occasions of His discourses, makes His exposition of general application; and, drawing out to a wide range the lessons arising out of a single event or the words spoken solely with regard to some individual circumstance, introduces into the discussion of the matters in hand a rich abundance of profitable illustrations: we shall suppose that in this also He meant to say that unless through His grace a man washes away from himself the defilement of sin and error, he will have no share in the life that proceeds from Him, and will remain without a taste of the kingdom of heaven. For the uncleansed may not enter the mansions above, but only they who have their conscience cleansed by love to Christ, and have been sanctified in the Spirit by Holy Baptism

[AD 500] Desert Fathers on John 13:7

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. The hermit said, ‘Take one of those vessels and put oil in it, rinse it, pour out the oil, and bring the vessel back.’ He did so. He said, ‘Do it again.’ He did so. After he had done it several times, the hermit said, ‘Now, take both vessels and see which is the cleaner.’ He answered, ‘The one into which I put oil.’ The hermit said, ‘It’s the same for the one who asks questions. Although you remember nothing that you have heard, your soul will be cleaner than that of someone who never even asks questions.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 220] Tertullian on John 13:8

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 obedience to the discipline of religion.

Source: On Baptism

[AD 253] Origen of Alexandria on John 13:8

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.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.66-68

[AD 253] Origen of Alexandria on John 13:8

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.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.90

[AD 407] John Chrysostom on John 13:8

If I wash you not, you have no part with Me. What then says that hot and burning one?

[AD 412] Theophilus of Alexandria on John 13:8

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.”

Source: SERMON ON THE MYSTICAL SUPPER

[AD 735] Bede on John 13:8

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.

Source: Homilies on the Gospels 2.5

[AD 220] Tertullian on John 13:9

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 conspicuous proof against those who, in order to destroy the sacrament of water, deprive the apostles even of John's baptism.

Source: On Baptism

[AD 220] Tertullian on John 13:9

Now, whether they were baptized in any manner whatever, or whether they continued unbathed to the end-so that even that saying of the Lord touching the "one bath" does, under the person of Peter, merely regard us-still, to determine concerning the salvation of the apostles is audacious enough, because on them the prerogative even of first choice, and thereafter of undivided intimacy, might be able to confer the compendious grace of baptism, seeing they (I think) followed Him who was wont to promise salvation to every believer.

Source: On Baptism

[AD 407] John Chrysostom on John 13:9

Vehement in deprecation, he becomes yet more vehement in acquiescence; but both from love. For why said He not wherefore He did this, instead of adding a threat? Because Peter would not have been persuaded. For had He said, Suffer it, for by this I persuade you to be humbleminded, Peter would have promised it ten thousand times, in order that his Master might not do this thing. But now what says He? He speaks of that which Peter most feared and dreaded, the being separated from Him; for it is he who continually asks, Where are You going? John 13:36 Wherefore also he said, I will give even my life for You. John 13:37 And if, after hearing, What I do you know not now, but you shall know hereafter, he still persisted, much more would he have done so had he learned (the meaning of the action). Therefore said He, but you shall know hereafter, as being aware, that should he learn it immediately he would still resist. And Peter said not, Tell me, that I may suffer You, but (which was much more vehement) he did not even endure to learn, but withstands Him, saying, You shall never wash my feet. But as soon as He threatened, he straightway relaxed his tone. But what means, You shall know after this? After this? When? When in My Name you shall have cast out devils; when you shall have seen Me taken up into Heaven, when you shall have learned from the Spirit that I sit on His right hand, then shall you understand what is being done now. What then says Christ? When Peter said, not my feet only, but also my hands and my head, He replies,

[AD 407] John Chrysostom on John 13:9

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.

Source: HOMILIES ON THE GOSPEL OF JOHN 70.2

[AD 444] Cyril of Alexandria on John 13:9

He who lately exhibited to us so strongly his opposition to what Christ was doing, and who expressly refused to allow the washing of his feet, now offers not them only, but also hands and head as well. For if, says he, my refusal to assent to Thy wish and Thy deliberate purpose, in the matter of washing my feet, is to be followed by my falling away from my fellowship with Thee, and by my being excluded from the blessings for which I hope; then I will offer Thee my other members also, rather than incur so very frightful a loss. Certainly therefore pious devotion was the motive of the former refusal: it was the behaviour of one who feared to submit to the action because there seemed to be something about it which he could not bring himself to tolerate, and not at all the conduct of one who set himself in opposition to his master's injunctions. For bearing in mind, as I said, both the dignity of the Saviour and the utter unworthiness of his own nature, he at first refused; but on learning the jeopardy in which he had thus put himself, immediately he hastens to change his will so as to conform to the good pleasure of his Master.

But look again closely, and accept what was done as a pattern for our profit. For in spite of having said: Thou shalt never wash my feet, he in a moment changes from his purpose thus expressed, not allowing it to be the uppermost thought in his mind that he ought to appear truthful in the eyes of men by adhering to his own words, but rather [influenced by the warning] that he would find a greater and more grievous loss to be the necessary consequence of holding to what he had said. Therefore every one ought to guard against using rash and hasty words, and no one ought in a spirit of violent energy to hastily urge a course of action, which on account of its very recklessness may be afterwards bitterly regretted. But if anything should ever happen to be said by any one in such a way that by persistence in adhering to it something of great value and importance would suffer harm, let the speaker in such a case learn from the words before us that it is very much better for him not to preserve consistency, and not to vainly carry out an intention merely because he has once given expression to it, but rather to use all his efforts to do what will really be profitable to him. For every one, I imagine, will allow that it is safer to incur an indictment for inconsistency in our words, than to suffer a loss of indispensable blessings. And let swearing be altogether absent from our conversation; for words are often spoken on the spur of the moment and without deliberate intention, and our plans are necessarily liable to occasional change and chance. For surely it may be called a worthy and in very truth an enviable possession, to have a discreet tongue, that very rarely lapses into unbefitting language. And since even the Divine Scripture itself has shown to us that the matter is one for violent and tedious struggling----for, as it is written, the tongue can no man tame,----let us keep the utterance of our words free from oaths. For then, if circumstances compel us to refrain from carrying out something we have said, the blame will be less, and our error will be liable to a less severe indictment. And readily will pardon be granted, I think, even by God Himself, for the thoughtless levity of language that is ever besetting us: for who can understand his errors? according to that which is written. Else surely man would utterly perish from the face of the earth, since most easily does language fall away into mistakes of all kinds; for it is a work of the greatest difficulty to keep our tongue under due restraint.

[AD 220] Tertullian on John 13:10

We are not washed in order that we may cease sinning, but because we have ceased, since in heart we have been bathed already.

Source: On Repentance

[AD 220] Tertullian on John 13:10

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.

Source: On Baptism

[AD 397] Ambrose of Milan on John 13:10

In baptism all fault is washed away. So fault withdraws. But since Adam was overthrown by the devil 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.

Source: THE SACRAMENTS 3.1.7

[AD 407] John Chrysostom on John 13:10

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.”

Source: HOMILIES ON THE GOSPEL OF JOHN 70.2

[AD 428] Theodore of Mopsuestia on John 13:10

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, 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.

Source: COMMENTARY ON JOHN 6.13.6-13

[AD 430] Augustine of Hippo on John 13:10

In what way the Church should fear to defile her feet, while proceeding on her way to Christ.

1. I Have not been unmindful of my debt, and acknowledge that the time of payment has now come. May He give me wherewith to pay, as He gave me cause to incur the debt. For He has given me the love, of which it is said, Owe no man anything, but to love one another. Romans 13:8 May He give also the word, which I feel myself owing to those I love. I put off your expectations till now for this reason, that I might explain as I could how it is we come to Christ along the ground, when we are commanded rather to seek the things which are above, not the things which are upon the earth. Colossians 3:1-2 For Christ is sitting above, at the right hand of the Father: but He is assuredly here also; and for that reason said also to Saul, as he was raging on the earth, Why do you persecute me? Acts 9:4 But the topic on which we were speaking, and which led to our entering on this inquiry, was our Lord's washing His disciples' feet, after the disciples themselves had already been washed, and needed not, save to wash their feet. And we there saw it to be understood that a man is indeed wholly washed in baptism; but while thereafter he lives in this present world, and with the feet of his human passions treads on this earth, that is, in his life-intercourse with others, he contracts enough to call forth the prayer, Forgive us our debts. Matthew 6:12 And thus from these also is he cleansed by Him who washed His disciples' feet, and ceases not to make intercession for us. Romans 8:34 And here occurred the words of the Church in the Song of Songs, when she says, I have washed my feet; how shall I defile them? when she wished to go and open to that Being, fairer in form than the sons of men, who had come to her and knocked, and asked her to open to Him. This gave rise to a question, which we were unwilling to compress into the narrow limits of the time, and therefore deferred till now, in what sense the Church, when on her way to Christ, may be afraid of defiling her feet, which she had washed in the baptism of Christ.

2. For thus she speaks: I sleep, but my heart wakes: it is the voice of my Beloved that knocks at the gate. And then He also says: Open to me, my sister, my nearest, my dove, my perfect one; for my head is filled with dew, and my hair with the drops of the night. And she replies: I have put off my dress; how shall I put it on? I have washed my feet; how shall I defile them? Song of Songs 5:2-3 O wonderful sacramental symbol! O lofty mystery! Does she, then, fear to defile her feet in coming to Him who washed the feet of His disciples? Her fear is genuine; for it is along the earth she has to come to Him, who is still on earth, because refusing to leave His own who are stationed here. Is it not He that says, Lo, I am with you always, even unto the end of the world? Matthew 28:20 Is it not He that says, You shall see the heavens opened, and the angels of God ascending and descending upon the Son of man? If they ascend to Him because He is above, how do they descend to Him, but because He is also here? Therefore says the Church: I have washed my feet; how shall I defile them? She says so even in the case of those who, purified from all dross, can say: I desire to depart, and to be with Christ; nevertheless to abide in the flesh is more needful for you. Philippians 1:23-24 She says it in those who preach Christ, and open to Him the door, that He may dwell by faith in the hearts of men. Ephesians 3:17 In such she says it, when they deliberate whether to undertake such a ministry, for which they do not consider themselves qualified, so as to discharge it blamelessly, and so as not, after preaching to others, themselves to become castaways. 1 Corinthians 9:27 For it is safer to hear than to preach the truth: for in the hearing, humility is preserved; but when it is preached, it is scarcely possible for any man to hinder the entrance of some small measure of boasting, whereby the feet at least are defiled.

3. Therefore, as the Apostle James says, Let every man be swift to hear, slow to speak. James 1:19 As it is also said by another man of God, You will make me to hear joy and gladness; and the bones You have humbled will rejoice. This is what I said: When the truth is heard, humility is preserved. And another says: But the friend of the bridegroom stands and hears him, and rejoices greatly because of the bridegroom's voice. Let us rejoice in the hearing that comes from the noiseless speaking of the truth within us. For although, when the sound is outwardly uttered, as by one that reads; or proclaims, or preaches, or disputes, or commands, or comforts, or exhorts, or even by one that sings or accompanies his voice on an instrument, those who do so may fear to defile their feet, when they aim at pleasing men with the secretly active desire of human applause. Yet the one who hears such with a willing and pious mind, has no room for self-gratulation in the labors of others; and with no self-inflation, but with the joy of humility, rejoices because of the Master's words of truth. Accordingly, in those who hear with willingness and humility, and spend a tranquil life in sweet and wholesome studies, the holy Church will take delight, and may say, I sleep, and my heart wakes. And what is this, I sleep, and my heart wakes, but just I sit down quietly to listen? My leisure is not laid out in nourishing slothfulness, but in acquiring wisdom. I sleep, and my heart wakes. I am still, and see that You are the Lord: for the wisdom of the scribe comes by opportunity of leisure; and he that has little business shall become wise. Sirach 38:24 I sleep, and my heart wakes: I rest from troublesome business, and my mind turns its attention to divine concerns (or communications).

4. But while the Church finds delightful repose in those who thus sweetly and humbly sit at her feet, here is one who knocks, and says: What I tell you in darkness, that speak ye in light; and what ye hear in the ear, that preach ye upon the house-tops. Matthew 10:27 It is His voice, then, that knocks at the gate, and says: Open to me, my sister, my neighbor, my dove, my perfect one; for my head is filled with dew, and my locks with the drops of the night. As if He had said, You are at leisure, and the door is closed against me: you are caring for the leisure of the few, and through abounding iniquity the love of many is waxing cold. Matthew 24:12 The night He speaks of is iniquity: but His dew and drops are those who wax cold and fall away, and make the head of Christ to wax cold, that is, the love of God to fail. For the head of Christ is God. 1 Corinthians 11:3 But they are borne on His locks, that is, their presence is tolerated in the visible sacraments; while their senses never take hold of the internal realities. He knocks, therefore, to shake off this quiet from His inactive saints, and cries, Open to me, thou who, through my blood, has become my sister; through my drawing near, my neighbor; through my Spirit, my dove; through my word which you have fully learned in your leisure, my perfect one: open to me, go and preach me to others. For how shall I get in to those who have shut their door against me, without some one to open? And how shall they hear without a preacher? Romans 10:14

5. Hence it happens that those who love to devote their leisure to good studies, and shrink from encountering the troubles of toilsome labors, as feeling themselves unsuited to undertake and discharge such services with credit, would prefer, were it possible, to have the holy apostles and ancient preachers of the truth again raised up against that abounding of iniquity which has so reduced the warmth of Christian love. But in regard to those who have already left the body, and put off the garment of the flesh (for they are not utterly parted), the Church replies, I have put off my dress; how shall I put it on? That dress shall, indeed, yet be recovered; and in the persons of those who have meanwhile laid it aside, shall the Church again put on the garment of flesh: only not now, when the cold are needing to be warmed; but then, when the dead shall rise again. Realizing, then, her present difficulty through the scarcity of preachers, and remembering those members of her own who were so sound in word and holy in character, but are now disunited from their bodies, the Church says in her sorrow, I have put off my dress; how shall I put it on? How can those members of mine, who had such surpassing power, through their preaching, to open the door to Christ, now return to the bodies which they have laid aside?

6. And then, turning again to those who preach, and gather in and govern the congregations of His people, and so open as they can to Christ, but are afraid, amid the difficulties of such work, of falling into sin, she says, I have washed my feet; how shall I defile them? For whosoever offends not in word, the same is a perfect man. And who, then, is perfect? Who is there that offends not amid such an abounding of iniquity, and such a freezing of charity? I have washed my feet; how shall I defile them? At times I read and hear: My brethren, be not many masters, seeing that you shall receive the greater condemnation: for in many things we offend all. James 3:1-2 I have washed my feet; how shall I defile them? But see, I rise and open. Christ, wash them. Forgive us our debts, because our love is not altogether extinguished: for we also forgive our debtors. Matthew 6:12 When we listen to You, the bones which have been humbled rejoice with You in the heavenly places. But when we preach You, we have to tread the ground in order to open to You: and then, if we are blameworthy, we are troubled; if we are commended, we become inflated. Wash our feet, that were formerly cleansed, but have again been defiled in our walking through the earth to open unto You. Let this be enough today, beloved. But in whatever we have happened to offend, by saying otherwise than we ought, or have been unduly elated by your commendations, entreat that our feet may be washed, and may your prayers find acceptance with God.

[AD 444] Cyril of Alexandria on John 13:10

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. For in testifying to the perfect cleanness of some [but not all] of the disciples, He thereby makes the one who was not clean feel an uneasy suspicion, and points out the presence of a polluted one. For Christ graciously commends the cleanness of His other disciples, as shown by their willing joy in attending on Him continually, the hardship they underwent in following Him, their firmness in faith, and their fulness of love towards Him. On Judas, however, the reproach of his insatiable covetousness and the feebleness of his affection for our Lord Jesus the Christ are branding the ineffaceable stain, and steeping him in the pollution, of his incomparably hideous treachery. When therefore Christ says: Now ye are clean, but not all, though the language is obscure, yet it conveys a profitable rebuke to the traitor. For although He did not speak plainly, as we have just said, still in each man's heart conscience was sitting in judgment, pricking the sinner to the heart, and bringing home to the guilty one the force of the words according to their necessary meaning.

And notice how fully the conduct of Christ is expressive of a certain set purpose and of God-befitting forbearance. For if He had said plainly who it was that would betray Him, He would have made the other disciples to be at enmity with the traitor. Judas might thence perhaps have suffered some fatal mischief, and have undergone a premature penalty at the hands of one who was spurred on by pious zeal to prevent the murder of his Master by previously putting to death His would-be betrayer. Therefore, by merely giving an obscure hint, and then leaving the conviction to gnaw its way to the conscience, He proved incontestably the greatness of His inherent forbearance. 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 His anger till He had tried every kind of remonstrance. For thou mayest perceive how this special characteristic also is peculiar to the Divine Nature. For although God knows what is about to happen, He brings His punishment prematurely on no man: but rather, after bearing with the guilty for the utmost length of needful time, when He sees them in no way profiting thereby, but rather remaining in their self-chosen evil ways, then at length He punishes them; showing it to be the actual result of their perverse folly, and not really an effect of His own counsel or of His will. For instance, Ezekiel on this account says: As I live, saith the Lord, I desire not the death of him that dieth, but rather that he should turn from his evil way and live. Therefore with long-suffering and forbearance our Lord Jesus the Christ still treats the traitor just as He does His other disciples, although the devil had already put into his heart to betray Him, (for this also the Evangelist was constrained to point out at the outset of the narrative;) and washes his feet, thus making his impious conduct absolutely inexcusable, so that his apostasy might be seen to be the fruit of the wickedness which was in him.

[AD 735] Bede on John 13:10

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.” …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.”

Source: Homilies on the Gospels 2.5

[AD 253] Origen of Alexandria on John 13:11

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.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.110

[AD 373] Ephrem the Syrian on John 13:11

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.

Source: COMMENTARY ON TATIAN’S DIATESSARON 18.22

[AD 444] Cyril of Alexandria on John 13:11

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.

Source: COMMENTARY ON THE GOSPEL OF JOHN 9

[AD 253] Origen of Alexandria on John 13:12-13

Jesus washed the feet of the disciples insofar as he was their teacher, and the feet of the servants insofar as he was their Lord. For the dust from the earth and from worldly things is cleared away by teaching, since it reaches nothing else than the extremities and lower parts of the disciples. But those things that defile the feet are also removed by the lordship of the ruler, since he has authority over those who still receive common defilement because they still have the spirit of bondage.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.115-16

[AD 253] Origen of Alexandria on John 13:12-13

And this is the goal of the teacher, as teacher, for the disciple. He wants to make the disciple like himself, so that he may no longer need the teacher, as teacher, although he will need him in other respects.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.118

[AD 253] Origen of Alexandria on John 13:12-20

(t. xxxii. 7.) Know ye, is either interrogative, to show the greatness of the act, or imperative, to rouse their minds.

(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.

(t. xxxii. c. 7.) But it is not necessary for one who wishes to do all the commandments of Jesus, literally to perform the act of washing feet. This is merely a matter of custom; and the custom is now generally dropped.

(t. xxxii. 7.) Or thus: This spiritual washing of the feet is done primarily by Jesus Himself, secondarily by His disciples, in that He said to them, Ye ought to wash one another's feet. Jesus washed the feet of His disciples as their Master, of His servants as their Lord. But the object of the master is to make His disciples as Himself; and our Saviour beyond all other masters and lords, wished His disciples to be as their Master and Lord, not having the spirit of bondage, but the spirit of adoption, whereby they cry, Abba, Father. (Rom. 8:19) So then before they become masters and lords, they need the washing of the feet, being as yet insufficient disciples, and savouring of the spirit of bondage. But when they have attained to the state of master and lord, they then are able to imitate their Master, and to wash the disciples' feet by their doctrine.

(t. xxxii. 8.) Or thus: I speak not of you all, does not refer to, Happy are ye if ye do them. For of Judas, or any other person, it may be said, Happy is he if he do them. The words refer to the sentence above, The servant is not greater than his lord, neither He that is sent greater than He that sent Him. For Judas, being a servant of sin, was not a servant of the Divine Word; nor an Apostle, when the devil had entered into him. Our Lord knew those who were His, and did not know who were not His, and therefore says, not, I know all present, but, I know whom I have chosen, i. e. I know My Elect.

(t. xxxii. 9.) That ye may believe, is not said, as if the Apostles did not believe already, but is equivalent to saying, Do as ye believe, and persevere in your belief, seeking for no occasion of falling away. For besides the evidences the disciples had already seen, they had now that of the fulfilment of prophecy.

(t. xxxii. 10.) For he that receiveth him whom Jesus sends, receiveth Jesus who is represented by him; and he that receiveth Jesus, receiveth the Father. Therefore he that receiveth whom Jesus sends, receiveth the Father that sent. The words may have this meaning too: He that receiveth whom I send, had attained unto receiving Me: he who receiveth Me not by means of any Apostle, but by My own entrance into his soul, receiveth the Father; so that not only I abide in him, but the Father also.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on John 13:12-20

(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.

(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.

(Hom. lxx. 1) He shows 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.

(Hom. lxxi. 2) He continues to urge them to wash one another's feet; 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; as if to say, If I do it, much more ought you.

(Hom. Lxxi. 2) For all know, but all do not do. He then rebukes the traitor, not openly, but covertly: I speak not of you all.

(Hom. lxxi. 1) Then, that He might not sadden them all, He adds, But that the Scripture must be fulfilled, He that eateth bread with Me, hath lifted up his heel against Me: showing that He knew who the traitor was, an intimation that would surely have checked him, if any thing would. He does not say, shall betray Me, but, shall lift up his heel against Me, alluding to his deceit and secret plotting.

(Hom. lxxi. 2) He that eateth bread with Me; i. e. who was fed by Me, who partook of My table. So that if injured ever by our servants or inferiors, we need not be offended. Judas had received infinite benefits, and yet thus requited his Benefactor.

(Hom. Lxxii. 3) As the disciples were about to go forth and to suffer many things, He consoles them by promising His own assistance and that of others; His own, when He says, Happy are ye if ye do them; that of others, in what follows, Verily, verily, I say unto you, He that receiveth whomsoever I send, receiveth Me; and he that receiveth Me receiveth Him that sent Me.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on John 13:12-20

(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?

(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, shows 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.

(Tr. lviii. 4) This is, blessed Peter, what thou wast ignorant of; this thou wert told that thou shouldest know afterwards.

(Tr. lviii. 4) This act is done literally by many1, when they receive one another in hospitality. For it is unquestionably better that it should be done with the hands, and that the Christian disdain not to do what Christ did. For when the body is bent at the feet of a brother, the feeling of humility is made to rise in the heart, or, if it be there already, is confirmed. But besides this moral meaning, is not a brother able to change a brother from the pollution of sin? Let us confess our faults one to another, forgive one another's faults, pray for one another's faults. In this way we shall wash one another's feet.

(Tr. lix. 1) As if to say, There is one among you who will not be blessed, nor doeth these things. I know whom I have chosen. Whom, but those who shall be happy by doing His commandments? Judas therefore was not chosen. But if so, why does He say in another place, Have not I chosen you twelve? Because Judas was chosen for that for which he was necessary, but not for that happiness of which He says, Happy are ye, if ye do them.

(Tr. lix. 1) Shall lift up his heel against Me, i. e. shall tread upon Me. The traitor Judas is meant.

(Tr. lix. 1) They then who were chosen ate the Lord; he ate the bread of the Lord, to injure the Lord; they ate life, he damnation; for he that eateth unworthily, eateth damnation to himself. (1 Cor. 11:27)
Now I tell you before it come, that when it is come, ye may believe that I am He, i. e. of whom that Scripture foretold.

(Tr. xlix. 2) The Arians, when they hear this passage, appeal immediately to the gradations in their system, that as far as the Apostle is from the Lord, so far is the Son from the Father. But our Lord hath left us no room for doubt on this head; for He saith, I and My Father are one. (supr. 10:30) But how shall we understand those words of our Lord, He that receiveth Me, receiveth Him that sent Me? If we take them to mean that the Father and the Son are of one nature, it will seem to follow, when He says, He that receiveth whomsoever I send, receiveth Me, that the Son and an Apostle are of one nature. May not the meaning be, He that receiveth whosoever I send, receiveth Me, i. e. Me as man: But He that receiveth Me, i. e. as God, receiveth Him that sent Me. But it is not this unity of nature, which is here put forth, but the authority of the Sender, as represented by Him who is sent. In Peter hear Christ, the Master of the disciple, in the Son the Father, the Begotten of the Only Begotten.

Source: Catena Aurea by Aquinas

[AD 444] Cyril of Alexandria on John 13:12-13

Christ does not hold the title Lord as an empty name of honor like we do when we are decorated by the favor of others with titles that surpass our nature and merit, even though we remain mere servants by nature. Rather, Jesus is Lord by nature, possessing authority over the universe as God, as it is said somewhere by the psalmist, “all things are your servants.” Also, he is Master [or Teacher] by nature, for “all wisdom comes from the Lord,” and all understanding comes by him. For inasmuch as he is wisdom he makes all intelligent beings wise, and in every rational creature, both in heaven and on earth, he implants the intelligence that is appropriate for it.

Source: COMMENTARY ON THE GOSPEL OF JOHN 9

[AD 444] Cyril of Alexandria on John 13:12

He now clearly explains the object of what He has done, and says that this example of incomparable humility had been set forth for the sake of the benefit therefrom derived for us: and in making His reproof of pride unanswerable, He is constrained to put forward the conspicuous example of His Own Person. For in such an act anyone may behold the incomparable greatness of His humiliation. When anything is in itself considered most ignoble, or held to be quite undignified, in what manner could it possibly suffer degradation or pass to a stage of lower esteem? For anyone may see that in such a thing, if in nothing else, there is an original and natural baseness. But when we have been observing an object pre-eminent for its high position, our wonder is excited if we see it suddenly humiliated: for it has descended to a sphere not its own. Therefore it was that our Lord Jesus the Christ felt constrained, in giving the lesson of humility to His disciples, or rather through them to all that dwell on the earth, not merely to say: "As I washed your feet, so also ought ye to do," but rather to bring into conspicuous prominence His peculiar claim to their obedience; and, while setting forth to their minds the glory that was His by natural right, by His action to put to shame the vain-glorious. For He says: Ye yourselves style Me Lord, and Master; and ye say well, for so I am. And observe how in the midst of His discourse He showed His watchful care for the edification of those who believe, and was not unaware of the evil-speaking of the unholy heretics. For after saying to His own disciples: Ye style Me Lord, and Master; then, lest any should suppose that He is not by nature Lord or Master, but that He holds the title simply as a mark of honour from those who shall be devoted to Him, He has emphatically added, to dispel such suggestions, the words: And ye say well, for so I am. For Christ does not hold the title Lord as an empty name of honour, like we do ourselves when, although we remain by nature mere servants, we are decorated by favour of others with titles that surpass our nature and merit: but He is in His nature "Lord," possessing authority over the universe as God; concerning Whom it is said somewhere by the voice of the Psalmist: For all things serve Thee. And He is by nature "Master" [or "Teacher"] also, for all wisdom cometh from the Lord, and by Him cometh all understanding. For inasmuch as He is wisdom He makes all intelligent beings wise, and in every rational creature both in heaven and in earth He implants the intelligence that is fitting for it. For just as, being Himself in His nature Life, He vivifies all things capable of receiving life; so also, since He is Himself the wisdom of the Father, He bestows on all the gifts of wisdom, namely, knowledge and perception of all good things. By nature therefore the Son is Lord and Master of all things. "Since therefore," [He seems to say,] "I, Who am such as this and so mighty in glory, have shown you that I shrink not from condescending to this ill-befitting humiliation, even to have washed your feet, how will ye any longer refuse to do the like for one another?" 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. And very excellent this teaching is: for I do not think anyone can show us anything to match a temper that is ever averse to arrogance; and nothing so severs brethren and friends as the unbridled passion for miserable and petty dignities. For somehow we are always grasping after what is greater, and the empty honours of life are ever persuading our easily-yielding minds to vault up towards a more brilliant station. In order therefore that we may save ourselves from this disease, and obtain final relief from so loathsome a passion,----for the passion for vain-glory is a mere fraud, and nothing less,----let us engrave on our inmost hearts the memory of Christ the King of all men washing His disciples' feet, to teach us also to wash one another's feet. For by this means every tendency to arrogance will be kept in restraint, and every form of worldly vain-glory will depart from among us. For if He Who is by nature Lord acts the part of a servant, how shall one that is a servant refuse to undergo any of those things that are altogether proper for his condition, without suffering in consequence the worst possible penalty?

[AD 735] Bede on John 13:12-20

Our Lord first did a thing, then taught it: as it is said, Jesus began both to do and to teach. (Acts 1:1)

To know what is good, and not to do it, tendeth not to happiness, but to condemnation; as James saith, To him that knoweth to do good, and doeth it not, to him it is sin (James 4:17). Wherefore He adds, If ye know these things, happy are ye if yo do them.

Source: Catena Aurea by Aquinas

[AD 804] Alcuin of York on John 13:12-20

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.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on John 13:12-20

This was a necessary admonition to the Apostles, some of whom were about to rise higher, others to lower degrees of eminence. That none might exult over another, He changes the hearts of all.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on John 13:13

You call Me. He takes to Him their judgment, and then that the words may not be thought to be words of their kindness, He adds, for so I am. By introducing a saying of theirs, He makes it not offensive, and by confirming it Himself when introduced from them, unsuspected. For so I am, He says. Do you see how when He converses with the disciples, He speaks revealing more what belongs unto Himself? As He says, Call no man master on earth, for One is your guide Matthew 23:8-9, so also, And call no man father upon earth. But the one and one is spoken not of the Father only, but of Himself also. For had He spoken excluding Himself, how says He, That ye may become the children of the light? And again, if He called the Father only, Master, how says He, For so I am; and again, For one is your Guide, even Christ? John 12:26

[AD 253] Origen of Alexandria on John 13:14

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. Consequently, the faithful [are obliged] to do this in whatever station of life they happen to be, whether bishops and presbyters who seem to be in ecclesiastical prominence, or even those in other positions of honor in the world. This means that the master comes to wash the feet of the believing servant, and parents wash the feet of their son. This custom either does not occur, or it occurs exceedingly rarely and among those who are very simple and rustic.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.133

[AD 258] Cyprian on John 13:14

Relying, therefore, upon your love and your piety, which I have abundantly known, in this letter I both exhort and command you, that those of you whose presence there is least suspicious and least perilous, should in my stead discharge my duty, in respect of doing those things which are required for the religious administration. In the meantime let the poor be taken care of as much and as well as possible; but especially those who have stood with unshaken faith and have not forsaken Christ's flock, that, by your diligence, means be supplied to them to enable them to bear their poverty, so that what the troublous time has not effected in respect of their faith, may not be accomplished by want in respect of their afflictions. Let a more earnest care, moreover, be bestowed upon the glorious confessors. And although I know that very many of those have been maintained by the vow and by the love of the brethren, yet if there be any who are in want either of clothing or maintenance, let them be supplied, with whatever things are necessary, as I formerly wrote to you, while they were still kept in prison,-only let them know from you and be instructed, and learn what, according to the authority of Scripture, the discipline of the Church requires of them, that they ought to be humble and modest and peaceable, that they should maintain the honour of their name, so that those who have achieved glory by what they have testified, may achieve glory also by their characters, and in all things seeking the Lord's approval, may show themselves worthy, in consummation of their praise, to attain a heavenly crown. For there remains more than what is yet seen to be accomplished, since it is written "Praise not any man before his death; " and again, "Be thou faithful unto death, and I will give thee a crown of life." And the Lord also says, "He that endureth to the end, the same shall be saved." Let them imitate the Lord, who at the very time of His passion was not more proud, but more humble. For then He washed His disciples' feet, saying, "If I, your Lord and Master, have washed your feet, ye ought also to wash one another's feet. For I have given you an example, that ye should do as I have done to you." Let them also follow the example of the Apostle Paul, who, after often-repeated imprisonment, after scourging, after exposures to wild beasts, in everything continued meek and humble; and even after his rapture to the third heaven and paradise, he did not proudly arrogate anything to himself when he said, "Neither did we eat any man's bread for nought, but wrought with labour and travail night and day, that we might not be chargeable to any of you."

Source: Epistle V

[AD 258] Cyprian on John 13:14

That there is given to us an example of living in Christ. In the Epistle of Peter to them of Pontus: "For Christ suffered for us, leaving you an example, that ye may follow His steps; who did no sin, neither was guile found in His mouth; who, when He was reviled, reviled not again; when He suffered, threatened not, but gave Himself up to him that judgeth unrighteously." Also Paul to the Philippians: "Who, being appointed in the figure of God, thought it not robbery that He was equal with God; but emptied Himself, taking the form of a servant, He was made in the likeness of man, and was found in fashion as a man. He humbled Himself, becoming obedient even unto death, and the death of the cross. For which cause also God hath exalted Him, and hath given Him a name, that it may be above every name, that in the name of Jesus every knee should be bowed, of things heavenly, and earthly, and infernal; and that every tongue should confess that the Lord Jesus Christ is in glory of God the Father." Of this same thing in the Gospel according to John: "If I have washed your feet, being your Master and Lord, ye also ought to wash the feet of others. For I have given you an example, that as I have done, ye also should do to others."

Source: Treatise XII. Three Books of Testimonies Against the Jews.

[AD 397] Ambrose of Milan on John 13:14

I also, then, wish to wash the feet of my brothers and sisters. I wish to fulfill the mandate of the Lord. I do not wish to be ashamed of myself or to disdain what he himself did first. The mystery of humility is good because, while I wash the filth of others, I wash away my own. But not all were able to drink in this mystery. Indeed, Abraham also wished to wash feet, but out of a feeling of hospitality. Gideon, too, wished to wash the feet of the angel of the Lord who appeared to him. But he wished to do this as one who was offering obedience, not as one who was offering fellowship. This is a great mystery that no one understands.

Source: ON THE HOLY SPIRIT 1, PROLOGUE 15

[AD 430] Augustine of Hippo on John 13:14

This act is done literally by many when they receive one another in hospitality.… For it is unquestionably better that it should be done with the hands and that the Christian does not disdain to do what Christ did. For when the body is bent at the feet of a brother, the feeling of humility is made to rise in the heart, or, if it is already there, it is confirmed. But besides this moral meaning … is not a brother able to change a brother from the pollution of sin?… Let us confess our faults one to another, forgive one another’s faults and pray for one another’s faults. … In this way we shall wash one another’s feet.

Source: TRACTATES ON THE GOSPEL OF JOHN 58.4-5

[AD 444] Cyril of Alexandria on John 13:14

Somehow we are always grasping after what is greater, and the empty honors of life are always persuading our weak minds to vault up toward a more glorious position. In order, therefore, to save ourselves from this disease and obtain final relief from such a loathsome passion—for the passion of vainglory is a mere fraud and nothing less—let us engrave on our inmost hearts the memory of Christ, the King of all, washing his disciples’ feet, to teach us also to wash one another’s feet. For in this way, every tendency to arrogance will be restrained and every form of worldly pride will depart from among us.

Source: COMMENTARY ON THE GOSPEL OF JOHN 9

[AD 735] Bede on John 13:14

Our Lord first did something then taught it, because Jesus, establishing the pattern of a good teacher, taught nothing except those things that he did.

Source: Commentary on Acts 1.1

[AD 407] John Chrysostom on John 13:15

And yet it is not the same thing, for he is Lord and Master, but you are fellow servants one of another. What does “as” mean then [when he says, “If I as your Lord and Master do this]? It means we should do it “with the same zeal.” For on this account he takes instances from greater actions that we may, if so be it, perform the lesser actions. Thus schoolmasters write the letters for children very beautifully, that they may come to imitate them, though in an inferior manner. Where now are they who spit on their fellow servants? Where now they who demand honors? Christ washed the feet of the traitor, the sacrilegious, the thief—and he did this close to the time of the betrayal—and incurable as [Judas] was, made him a partaker of his table. And are you high minded, and do you raise your eyebrows? “Let us then wash one another’s feet.” But then someone says, “Then we must wash those of our domestics.” And what a great thing it is if we do wash even those of our domestics! In our case “slave” and” free” is a difference of words. But there it is an actual reality. For by nature he was Lord and we were the servants, yet even this he did not refuse to do at that time. But now it is considered praiseworthy if we do not treat free people as bondmen, as slaves bought with money. And what shall we say in that day, if after receiving proofs of such forbearance, we ourselves do not imitate them at all but do the exact opposite and, acting in diametrical opposition to Jesus’ words, remain prideful and do not discharge the debt? For God has made us debtors one to another, having first done so himself, and has made us debtors of a lesser amount. For he was our Lord, and he did this. But we do it, if we do it at all, to our fellow servants, a thing that he himself implied by saying, “If I then your Lord and Master do this, so should you.” Indeed it would have naturally followed to say, “How much more should you servants,” but he left this to the conscience of the hearers.

Source: HOMILIES ON THE GOSPEL OF JOHN 71.1

[AD 412] Theophilus of Alexandria on John 13:15

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. And now I have seen fit to bend down that I may strengthen the foundation and pedestal of my collapsing creation. I have placed enmity and cursing between the deceiver and the deceived, a wariness of head and heel. And now I arm the wounded heel against the serpent, that it may no more limp away from the straight path. I have strengthened your feet to walk on serpents and scorpions and every power of the enemy, and they will not harm you at all. Through arrogance the one whispering of exaltation tore down the loftiness of the earth-born, first-created one. Smash his insolence by cheerful humility toward one another.

Source: SERMON ON THE MYSTICAL SUPPER

[AD 430] Augustine of Hippo on John 13:15

1. We have already, beloved, as the Lord was pleased to enable us, expounded to you those words of the Gospel, where the Lord, in washing His disciples' feet, says, He that is once washed needs not save to wash his feet, but is clean every whit. Let us now look at what follows. And ye, He says, are clean, but not all. And to remove the need of inquiry on our part, the evangelist has himself explained its meaning, by adding: For He knew who it was that should betray Him; therefore said He, You are not all clean. Can anything be clearer? Let us therefore pass to what follows.

2. 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? Now it is that the blessed Peter gets that promise fulfilled: for he had been put off when, in the midst of his trembling and asserting, You shall never wash my feet, he received the answer, What I do, you know not now, but you shall know hereafter (vers. 7-8). Here, then, is that very hereafter; it is now time to tell what was a little ago deferred. Accordingly, the Lord, mindful of His foregoing promise to make him understand an act of His so unexpected, so wonderful, so frightening, and, but for His own still more terrifying rejoinder, impossible to be permitted, that the Master not only of themselves, but of angels, and the Lord not only of them, but of all things, should wash the feet of His own disciples and servants: having then promised to let him know the meaning of so important an act, when He said, You shall know afterwards, begins now to show them what it was that He did.

3. You call me, He says, Master and Lord: and you say well; for so I am. You say well, for you only say the truth; I am indeed what ye say. There is a precept laid on man: Let not your own mouth praise you, but the mouth of your neighbor. Proverbs 27:2 For self-pleasing is a perilous thing for one who has to be on his guard against falling into pride. But He who is over all things, however much He commend Himself, cannot exalt Himself above His actual dignity: nor can God be rightly termed arrogant. For it is to our advantage to know Him, not to His; nor can any one know Him, unless that self-knowing One make Himself known. If He, then, by abstaining from self-commendation, wish, as it were, to avoid arrogance, He will deny us the power of knowing Him. And no one surely would blame Him for calling Himself Master, even though believing Him to be nothing more than a man; seeing He only makes profession of what even men themselves in the various arts profess to such an extent, without any charge of arrogance, that they are termed professors. But to call Himself also the Lord of His disciples—of men who, in an earthly sense, were themselves also free-born—who would tolerate it in a man? But it is God that speaks. Here no elation is possible to loftiness so great, no lie to the truth: the profit is ours to be the subjects of such loftiness, the servants of the truth. That He calls Himself Lord is no imperfection on His side, but a benefit on ours. The words of a certain profane author are commended, when he says, All arrogance is hateful, and specially disagreeable is that of talent and eloquence; and yet, when the same person was speaking of his own eloquence, he said, I would call it perfect, were I to pronounce judgment; nor, in truth, would I greatly fear the charge of arrogance. If, then, that most eloquent man had in truth no fear of being charged with arrogance, how can the truth itself have such a fear? Let Him call Himself Lord who is the Lord, let Him say what is true who is the Truth; so that I may not fail to learn that which is profitable, by His being silent about that which is. The most blessed Paul— certainly not himself the only-begotten Son of God, but the servant and apostle of that Son; not the Truth, but a partaker of the truth— declares with freedom and consistency, And though I would desire to glory, I shall not be a fool; for I say the truth. 2 Corinthians 12:6 For it would not be in himself, but in the truth, which is superior to himself, that he was glorying both humbly and truly: for it is he also who has given the charge, that he that glories should glory in the Lord. 1 Corinthians 1:31 Could thus the lover of wisdom have no fear of being chargeable with foolishness, though he desired to glory, and would wisdom itself, in its glorying, have any fear of such a charge? He had no fear of arrogance who said, My soul shall make her boast in the Lord; and could the power of the Lord have any such fear in commending itself, in which His servant's soul is making her boast? You call me, He says, Master and Lord: and you say well; for so I am. Therefore ye say well, that I am so: for if I were not what ye say, you would be wrong to say so, even with the purpose of praising me. How, then,could the Truth deny what the disciples of the Truth affirm? How could that which was said by the learners be denied by the very Truth that gave them their learning? How can the fountain deny what the drinker asserts? How can the light hide what the beholder declares?

4. If I, then, He says, your Lord and Master, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that you should do as I have done to you. This, blessed Peter, is what thou did not know when thou were not allowing it to be done. This is what He promised to let you know afterwards, when your Master and your Lord terrified you into submission, and washed your feet. We have learned, brethren, humility from the Highest; let us, as humble, do to one another what He, the Highest, did in His humility. Great is the commendation we have here of humility: and brethren do this to one another in turn, even in the visible act itself, when they treat one another with hospitality; for the practice of such humility is generally prevalent, and finds expression in the very deed that makes it discernible. And hence the apostle, when he would commend the well-deserving widow, says, If she is hospitable, if she has washed the saints' feet. 1 Timothy 5:10 And wherever such is not the practice among the saints, what they do not with the hand they do in heart, if they are of the number of those who are addressed in the hymn of the three blessed men, O you holy and humble of heart, bless ye the Lord. But it is far better, and beyond all dispute more accordant with the truth, that it should also be done with the hands; nor should the Christian think it beneath him to do what was done by Christ. For when the body is bent at a brother's feet, the feeling of such humility is either awakened in the heart itself, or is strengthened if already present.

5. But apart from this moral understanding of the passage, we remember that the way in which we commended to your attention the grandeur of this act of the Lord's, was that, in washing the feet of disciples who were already washed and clean, the Lord instituted a sign, to the end that, on account of the human feelings that occupy us on earth, however far we may have advanced in our apprehension of righteousness, we might know that we are not exempt from sin; which He thereafter washes away by interceding for us, when we pray the Father, who is in heaven, to forgive us our debts, as we also forgive our debtors. Matthew 6:12 What connection, then, can such an understanding of the passage have with that which He afterwards gave Himself, when He explained the reason of His act in the words, If I then, your Lord and Master, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that you should do as I have done to you? Can we say that even a brother may cleanse a brother from the contracted stain of wrongdoing? Yea, verily, we know that of this also we were admonished in the profound significance of this work of the Lord's, that we should confess our faults one to another, and pray for one another, even as Christ also makes intercession for us. Romans 8:34 Let us listen to the Apostle James, who states this precept with the greatest clearness when he says, Confess your faults one to another, and pray one for another. James 5:16 For of this also the Lord gave us the example. For if He who neither has, nor had, nor will have any sin, prays for our sins, how much more ought we to pray for one another's in turn! And if He forgives us, whom we have nothing to forgive; how much more ought we, who are unable to live here without sin, to forgive one another! For what else does the Lord apparently intimate in the profound significance of this sacramental sign, when He says, For I have given you an example, that you should do as I have done to you; but what the apostle declares in the plainest terms, Forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye? Colossians 3:13 Let us therefore forgive one another his faults, and pray for one another's faults, and thus in a manner be washing one another's feet. It is our part, by His grace, to be supplying the service of love and humility: it is His to hear us, and to cleanse us from all the pollution of our sins through Christ, and in Christ; so that what we forgive even to others, that is, loose on earth, may be loosed in heaven.

[AD 220] Tertullian on John 13:16

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.

Source: Pseudo-Tertullian Against All Heresies

[AD 220] Tertullian on John 13:16

Source: Pseudo-Tertullian Against All Heresies

[AD 253] Origen of Alexandria on John 13:16

The Savior, who is Lord, does something that surpasses all other lords, who have no desire to see their servants rise up to their level. He is such a Son of the Father’s goodness and love that, although he was Lord, he produced servants who could become like him, their Lord, not having the spirit of bondage, which comes from fear, but the spirit of adoption in which they too cry, “Abba, Father.” So then, before becoming like their teacher and lord, they need to have their feet washed because they are still deficient disciples who possess the spirit of bondage to fear. But when they attain the stature of master and lord … then they will be able to imitate their master and wash the disciple’s feet as the teacher.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.120-22

[AD 258] Cyprian on John 13:16

That humility and quietness are to be maintained in all things. In Isaiah: "Thus saith the Lord God, The heaven is my throne, and the earth is the stool of my feet. What seat will ye build for me, or what is the place for my rest? For all those things hath my hand made, and all those things are mine. And upon whom else will I look, except upon the lowly and quiet man, and him that trembleth at my words? " On this same thing in the Gospel according to Matthew: "Blessed are the meek, for they shall inherit the earth." Of this same thing, too, according to Luke: "He that shall be least among you all, the same shall be great." Also in the same lace: "Whosoever exalteth himself shall be made low, and whosoever abaseth himself shall be exalted." Of this same thing to the Romans: "Be not high-minded, but fear; for if God spared not the natural branches, (take heed) lest He also spare not thee." Of this same thing in the thirty-third Psalm: And He shall save the lowly in spirit." Also to the Romans: "Render to all what is due: tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour; owe no man anything, except to love another." Also in the Gospel according to Matthew: "They love the first place of reclining at feasts, and the chief seat in the synagogues, and salutations in the market, and to be called of men Rabbi. But call not ye Rabbi, for One is your Master." Also in the Gospel according to John: "The servant is not greater than his lord, nor the apostle greater than He that sent himself. If ye know these things, blessed shall ye be if ye shall do them." Also in the eighty-first Psalm: "Do justice to the poor and lowly."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 258] Cyprian on John 13:16

But I hear that some infect your number, and destroy the praise of a distinguished name by their corrupt conversation; whom you yourselves, even as being lovers and guardians of your own praise, should rebuke and check and correct. For what a disgrace is suffered by your name, when one spends his days in intoxication and debauchery, another returns to that country whence he was banished, to perish when arrested, not now as being a Christian, but as being a criminal! I hear that some are puffed up and are arrogant, although it is written, "Be not high-minded, but fear: for if God spared not the natural branches, take heed lest He also spare not thee." Our Lord "was led as a sheep to the slaughter; and as a lamb before her shearers is dumb, so He opened not His mouth." "I am not rebellious," says He, "neither do I gainsay. I gave my back to the smiters, and my cheeks to the palms of their hands. I hid not my face from the filthiness of spitting." And dares any one now, who lives by and in this very One, lift up himself and be haughty, forgetful, as well of the deeds which He did, as of the commands which He left to us either by Himself or by His apostles? But if "the servant is not greater than his Lord." let those who follow the Lord humbly and peacefully and silently tread in His steps, since the lower one is, the more exalted be may become; as says the Lord, "He that is least among you, the same shall be great."

Source: Epistle VI.4

[AD 407] John Chrysostom on John 13:16

What He said before, this He says here also, to shame them; For if the servant is not greater than his master, nor he that is sent greater than him that sent him, and these things have been done by Me, much more ought they to be done by you. Then, lest any one should say, Why now do You say these things? Do we not already know them? He adds this very thing, I speak not to you as not knowing, but that by your actions ye may show forth the things spoken of. For to know, belongs to all; but to do, not to all. On this account He said, Blessed are you if you do them; and on this account I continually and ever say the same to you, although ye know it, that I may set you on the work. Since even Jews know, but yet they are not blessed; for they do not what they know.

I speak not, He says, of you all. O what forbearance! Not yet does He convict the traitor, but veils the matter, hence giving him room for repentance. He convicts and yet does not convict him when He says thus, He that eats bread with Me has lifted up his heel against Me. It seems to me that the, The servant is not greater than his lord, was uttered for this purpose also, that if any persons should at any time suffer harm either from domestics or from any of the meaner sort, they should not be offended; looking to the instance of Judas, who having enjoyed ten thousand good things, repaid his Benefactor with the contrary. On this account He added, He that eats bread with Me, and letting pass all the rest, He has put that which was most fitted to restrain and shame him; he who was fed by Me, He says, and who shared My table. And He spoke the words, to instruct them to benefit those who did evil to them, even though such persons should continue incurable.

But having said, I speak not of you all, in order not to attach fear to more than one, He at last separates the traitor, speaking thus; He that eats bread with Me. For the, not of you all, does not direct the words to any single one, therefore He added, He that eats bread with Me; showing to that wretched one that He was not seized in ignorance, but even with full knowledge; a thing which of itself was most of all fitted to restrain him. And He said not, betrays Me, but, has lifted up his heel against Me, desiring to represent the deceit, the treachery, the secrecy of the plot.

3. These things are written that we bear not malice towards those who injure us; but rebuke them and weep for them; for the fit subjects of weeping are not they who suffer, but they who do the wrong. The grasping man, the false accuser, and whoso works any other evil thing, do themselves the greatest injury, and us the greatest good, if we do not avenge ourselves. Such a case as this: some one has robbed you; have you given thanks for the injury, and glorified God? By that thanksgiving you have gained ten thousand rewards, just as he has gathered for himself fire unspeakable. But if any one say, How then, if I 'could' not defend myself against him who wronged me, being weaker? I would say this, that you could have put into action the being discontented, the being impatient, (for these things are in our power,) the praying against him, who grieved you, the uttering ten thousand curses against him, the speaking ill of him to every one. He therefore who has not done these things shall even be rewarded for not defending himself, since it is clear that even if he had had the power, he would not have done it. The injured man uses any weapon that comes to hand, when, being little of soul, he defends himself against one who has injured him, by curses, by abuse, by plotting. Do thou then not only not do these things, but even pray for him; for if you do them not, but wilt even pray for him, you have become like God. For, pray, it says, for them, that despitefully use you— that you may be like your Father which is in Heaven. Matthew 5:44-45 Do you see how we are the greatest gainers from the insolence of others? Nothing so delights God, as the not returning evil for evil? But what say I? Not returning evil for evil? Surely we are enjoined to return the opposite, benefits, prayers. Wherefore Christ also repaid him who was about to betray Him with everything opposite. He washed his feet, convicted him secretly, rebuked him sparingly, tended him, allowed him to share His table and His kiss, and not even by these was he made better; nevertheless (Christ) continued doing His own part.

But come, let us teach you even from the example of servants, and (to make the lesson stronger) those in the Old (Testament), that you may know that we have no ground of defense when we remember a wrong. Will you then that I tell you of Moses, or shall we go yet farther back? For the more ancient the instances that can be pointed out, the more are we surpassed. Why so? Because virtue was then more difficult. Those men had no written precepts, no patterns of living, but their nature fought, unarmed, by itself, and was forced to float in all directions unballasted. Wherefore also when praising Noah, God called him not simply perfect, but added, in his generation Genesis 7:1; signifying, at that time, when there were many hindrances, since many others shone after him, yet will he have nothing less than they; for in his own time he was perfect. Who then before Moses was patient? The blessed and noble Joseph, who having shone by his chastity, shone no less by his long suffering. He was sold when he had done no wrong, but was waiting on others, and serving, and performing all the duties of domestics. They brought against him an evil accusation, and he did not defend himself, though he had his father on his side. Nay, he even went to carry food to them in the desert, and when he found them not, he did not despair or turn back, (yet he had an excuse for doing so had he chosen,) but remained near the wild beasts and those savage men, preserving the feeling of a true brother. Again, when he dwelt in the prison house, and was asked the cause, he spoke no evil of them, but only, I have done nothing, and, I was stolen out of the land of the Hebrews; and after this again, when he was made lord, he nourished them, and delivered them from ten thousand dangers. If we be sober, the wickedness of our neighbor is not strong enough to cast us out of our own virtue. But those others were not like him; they both stripped him, and endeavored to kill him, and reproach him with his dream, though they had even received their meat from him, and planned to deprive him of life and of liberty. And they ate, and cared not for their brother lying naked in the pit. What could be worse than such brutality? Were they not worse than any number of murderers? And after this, having drawn him up, they gave him over to ten thousand deaths, selling him to barbarian and savage men, who were on their journey to barbarians. Yet he, when he became ruler, not only remitted them their punishment, but even acquitted them, as far at least as relating to himself, of their sin, calling what had been done a dispensation of God, not any wickedness of theirs; and the things which he did against them he did not as remembering evil, but in all these he dissembled, for his brother's sake. After this, when he saw them clinging to him, he straightway threw away the mask, and wept aloud, and embraced them, as though he had received the greatest benefits, he, who formerly was made away with by them, and he brought them all down into Egypt, and repaid them with ten thousand benefits. What excuse then shall we have, if after the Law, and after grace, and after the addition of so much heavenly wisdom, we do not even strive to rival him who lived before grace and before the Law? Who shall deliver us from punishment? For there is nothing, there is nothing more grievous than the remembrance of injuries. And this the man has showed that owed ten thousand talents; from whom payment was at one time not demanded, at another time again demanded; not demanded, because of the lovingkindness of God; but demanded, because of his own wickedness, and because of his malice toward his fellow-servant. Knowing all which things, let us forgive our neighbors their trespasses, and repay them by deeds of an opposite kind, that we too may obtain mercy from God, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen.

[AD 430] Augustine of Hippo on John 13:16

1. 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 [he that is sent] greater than he that sent him: if you know these things, blessed shall you be if you do them. He said this, therefore, because He had washed the disciples' feet, as the Master of humility both by word and example. But we shall be able, with His help, to handle what is in need of more elaborate handling, if we linger not at what is perfectly clear. Accordingly, after uttering these words, the Lord added, I speak not of you all: I know whom I have chosen: but, that the Scripture may be fulfilled, He that eats bread with me, shall lift up his heel upon me. And what is this, but that he shall trample upon me? We know of whom He speaks: it is Judas, that betrayer of His, who is referred to. He had not therefore chosen the person whom, by these words, He sets utterly apart from His chosen ones. When I say then, He continues, Blessed shall you be if you do them, I speak not of you all: there is one among you who will not be blessed, and who will not do these things. I know whom I have chosen. Whom, but those who shall be blessed in the doing of what has been commanded and shown as needful to be done, by Him who alone can make them blessed? The traitor Judas, He says, is not one of those that have been chosen. What, then, is meant by what He says in another place, Have I not chosen you twelve, and one of you is a devil? Was it that he also was chosen for some purpose, for which he was really necessary; although not for the blessedness of which He has just been saying, Blessed shall you be if you do these things? He speaks not so of them all; for He knows whom He has chosen to be associated with Himself in blessedness. Of such he is not one, who ate His bread in order that he might lift up his heel upon Him. The bread they ate was the Lord Himself; he ate the Lord's bread in enmity to the Lord: they ate life, and he punishment. For he that eats unworthily, says the apostle, eats judgment unto himself. 1 Corinthians 11:29 From this time, Christ adds, I tell you before it come; that when it has come to pass, you may believe that I am He: that is, I am He of whom the Scripture that preceded has just said, He that eats bread with me, shall lift up his heel upon me.

2. He then proceeds to say: Verily, verily, I say unto you, He that receives whomsoever I send, receives me; and he that receives me, receives Him that sent me. Did He mean us to understand that there is as little distance between one sent by Him, and Himself, as there is between Himself and God the Father? If we take it in this way, I know not what measurements of distance (which may God forbid!) we shall be adopting, in the Arian fashion. For they, when they hear or read these words of the Gospel, have immediate recourse to their dogmatic measurements, whereby they ascend not to life, but fall headlong into death. For they straightway say: The Son's messenger stands at the same relative distance from the Son, as expressed in the words, He that receives whomsoever I send, receives me, as that in which the Son Himself stands from the Father, when He said, He that receives me, receives Him that sent me. But if you say so, you forget, heretic, your measurements. For if, because of these words of the Lord, you put the Son at as great a distance from the Father as the messenger [apostle] from the Son, where do you purpose to place the Holy Spirit? Has it escaped you, that you are wont to place Him after the Son? He will therefore come in between the messenger and the Son; and much greater, then, will be the distance between the Son and His messenger, than between the Father and His Son. Or perhaps, to preserve that distinction between the Son and His messenger, and between the Father and His Son, at their equality of distance, will the Holy Spirit be equal to the Son? But as little will you allow this. And where, then, do ye think of placing Him, if you place the Son as far beneath the Father, as you place the messenger beneath the Son? Restrain, therefore, your foolhardy presumption; and do not be seeking to find in these words the same distance between the Son and His messenger as between the Father and His Son. But listen rather to the Son Himself, when He says, I and my Father are one. For there the Truth has left you no shadow of distance between the Begetter and the Only-begotten; there Christ Himself has erased your measurements, and the rock has broken your staircase to pieces.

3. But now that the heretical slander has been disposed of, in what sense are we to understand these words of the Lord: He that receives whomsoever I send, receives me; and he that receives me, receives Him that sent me? For if we were inclined to understand the words, He that receives me, receives Him that sent me, as expressing the oneness in nature of the Father and the Son; the sequence from the similar arrangement of words in the other clause, He that receives whomsoever I send, receives me, would be the unity in nature of the Son and His messenger. And there might, indeed, be no impropriety in so understanding it, seeing that a twofold substance belongs to the strong man, who has rejoiced to run the race; for the Word was made flesh, that is, God became man. And accordingly He might be supposed to have said, He that receives whomsoever I send, receives me, with reference to His human nature; and he that receives me as God, receives Him that sent me. But in so speaking, He was not commending the unity of nature, but the authority of the Sender in Him who is sent. Let every one, therefore, so receive Him that is sent, that in His person he may give heed to Him who sent Him. If, then, you look for Christ in Peter, you will find the disciple's instructor; and if you look for the Father in the Son, you will find the Begetter of the Only-begotten: and so in Him who is sent, you are not mistaken in receiving the Sender. What follows in the Gospel cannot be compressed within the shortness of the time remaining. And therefore, dearly beloved, let what has been said, if thought sufficient, be received in a healthful way, as pasture for the holy sheep; and if it is somewhat scanty, let it be ruminated over with ardent desire for more.

[AD 444] Cyril of Alexandria on John 13:16

Christ proceeds to strengthen the effect of His action by [deriving the same lesson from] laws that may be termed necessary, and shows that the transgression of His beneficial commandment would be in the highest degree dangerous. For when a law is confirmed by an oath, the transgressor of it cannot escape a just accusation. He says therefore that it is an offence admitting of no palliation, for servants to refuse to be of the same mind as their own masters: because a passionate longing for greater things, and for things higher than our merits deserve, is really covetousness and nothing else. And just so He would with perfect justice bring the same charge against the Apostles, namely, of seeking to be on a higher level than He Who commissioned them. For the mind of Him Who sent them should suffice for them, as the measure of all their glory. But this is nothing else than to use exactly the following argument:----"You will justly be laughed to scorn before the Divine tribunal if through excess of pride you refuse to do for each other the same things that I have done for you, although you have received as your lot the common name of servants, whereas I have been from the beginning in My nature God and Lord." For it would be truly preposterous, or rather not without indication of a share in the most extreme madness, for those who are servants, and therefore inferior to their Master and Sender, to blush with unsuitable shame at the idea of being servants to one another.

[AD 444] Cyril of Alexandria on John 13:16

He points out here what an inadmissible offense it would be for servants to refuse to be of the same mind as their own masters. Such a passionate longing for greater and higher things than our merits deserve is really covetousness and nothing else. And he would be perfectly just in bringing the same charge against the apostles, namely, of seeking to be on a higher level than he who commissioned them, if they acted like this. The mind of the One who sent them should be a sufficient yardstick of the glory they seek. It is as if he were saying You will be laughed right out of the divine tribunal if your pride gets in the way of doing for each other what I have done for you. You are servants. I, on the other hand, have always been from the very beginning, by nature, your God and Lord. It would be preposterous and the height of madness for servants who, by definition, are inferior to their master, to be ashamed at the idea of being servants to one another.

Source: COMMENTARY ON THE GOSPEL OF JOHN 9

[AD 380] Apostolic Constitutions on John 13:17

And the Lord says: "If ye know these things, happy are ye if ye do them."

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 444] Cyril of Alexandria on John 13:17

If therefore ye understand these things, He saith----that is, "if ye can clearly perceive the meaning of what I am saying,"----blessed are ye if ye do them. For it is not the knowledge of virtue, but rather the practice of it, that may well be pronounced worthy of both love and zeal. And I think that perchance it may be even better never at all to have learned, than after so learning to hamper one's mind with the bonds of indolence, and refuse to carry out in action what one knows to be the best and right course; according to the saying of the Saviour: He that knew not his lord's will, and did it not, shall be beaten with few stripes; but he that knew it, and did it not, shall be beaten with many stripes. For in the case of a man who has sinned in total ignorance, it would not be at all unseemly for him, if perchance he were being visited with correction for his carelessness, to ask for a partial forgiveness: but in the case of one who knew what he was doing, that knowledge would become grievously weighty towards his condemnation. For though nothing was wanting to enable him, yet he disdained to do what was right and seemly. Knowledge therefore must lead to action: for then, clothed with perfect confidence in our citizenship in Christ, we shall receive in due season our most plenteous reward. As an instance of this, the Saviour said that whosoever did and taught [His commandments] should be called great in the kingdom of heaven: and that very justly, for what is wanting to such a man to make his goodness perfect? And whensoever a man can show that he can take to himself full credit for good deeds, then surely he will be able to glory in receiving most perfect gifts from God. And so whenever actions go hand in hand with knowledge, then assuredly there is no trifling gain; but when either is lacking, the other will be very much crippled: and it is written: Even faith apart from works is dead. Although the knowledge of God Who is One even in nature, and the confession of Him in guilelessness and truth is all included in faith, yet even this is dead, if it is not accompanied by the bright light which proceeds from works. Surely therefore it is utterly profitless merely to know what is good and yet to be undesirous to practise it at once. For this reason then He says that His own disciples, and so also all that believe on Him, will be blessed, if they have not only grasped the knowledge of the words spoken by Him, but are also fulfilling those words by their deeds

[AD 444] Cyril of Alexandria on John 13:17

It is not the knowledge of virtue but rather the practice of it that may be appropriately called worthy of both love and enthusiasm.… Whenever actions go hand in hand with knowledge, then assuredly there is no small gain. But when either is lacking, the other will be seriously crippled. And it is written, even faith apart from works is dead. Although the knowledge of God who is one even in nature, and the confession of God in guilelessness and truth is all included in faith, even this is dead if it is not accompanied by the bright light that proceeds from works. Surely, therefore, it is utterly profitless merely to know what is good and yet have no desire to practice it at once.

Source: COMMENTARY ON THE GOSPEL OF JOHN 9

[AD 253] Origen of Alexandria on John 13:18

Literally, this means, I know who each person is whom I have chosen. Therefore, I also know who Judas is, and he does not escape my notice, although the devil has already put the things against me into his heart.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.152

[AD 444] Cyril of Alexandria on John 13:18

The meaning of these words is involved in no slight uncertainty. For while saying that they shall be blessed, who, knowing what is good, are ever zealous to carry it out in action, He straightway adds: I speak not of all. In these words, as I with many others believe, He hints darkly at the traitor; for in no enviable plight is one who is hated of God, and never would one be reckoned among the blessed who had so degraded his soul as to make it capable of such horrible impiety. And this interpretation of the passage before us is the one currently accepted with most men: but there is besides yet another possible meaning. For as Christ was intending to say, according to the perfect and most holy word of Scripture: He that eateth My bread did magnify himself contemptuously, or lifted up his heel against Me, He in some sort explains Himself beforehand, and carefully avoids giving pain to the faithful company of the other disciples, by attaching the force of His reproach to one single individual. For since they were all eating His bread, that is, sharing the same feast and helping to consume the food that He had caused to be provided, therefore He does well in not allowing the minds of the innocent to be crushed by vain fears, and He drives away the bitterness of suspicion by saying: I speak not of you all; for I know whom I have chosen. But, He says, that the Scripture may be fulfilled, He that eateth My bread lifted up his heel against Me, or, did magnify himself contemptuously, according to the voice of the Psalmist. Something of this kind I imagine the passage to imply. Seeing therefore that a double meaning is delivered to us by these words, let the devout student test for himself the better and truer sense of them: but now let us comment further on the saying, in the endeavour to confirm the faith of simple folk.

For doubts may be felt regarding this passage in two ways. And first, some one will meet us with the objection: "If we believe that Christ was all-knowing, why did He choose Judas; and why did He associate him with the other disciples, if He was not unaware that he would be convicted of treachery and fall a prey to the snares of covetousness?" Furthermore, another will say: "And if, as Christ Himself says, Judas lifted up his heel against his Master on this account, namely, that the Scripture may be fulfilled, surely he himself could not be deemed guilty, as responsible for what had happened, but the blame must rest with the power that caused the Scripture to be fulfilled."

Now it is our duty speedily to give answers in detail to the objections we have mentioned, and to construct by all the arguments in our power the proper defence to be urged against each, for the edification and comfort of those who are not enabled by the resources of their own minds to understand the contents of the Divine Scripture. And first we have this to say, that if we were to be carried away by such criticisms on all the dealings of God, we should never cease to censure our Maker, but should be ever railing against the God Who calls non-existent things into being, and ignorantly depreciating His boundless love to man. For tell me what there is to prevent others also from using, possibly, objections such as this: "Why didst Thou choose Saul and anoint him to be king over Israel, when Thou knewest that he would altogether disregard Thy favour?" And why do I say only this? For the plausible nature of the charge thus laid will extend back to Adam, the leader of our race. Some one of those who are thus minded will perhaps say: "Why didst Thou, the All-knowing, fashion man out of the ground? For Thou wast not ignorant that he would fall and transgress the commandment given to him." On the same principle he would go on to make further clamorous objections on even higher and more important matters: "Why hast Thou created the nature of angels, well knowing, as God, the senseless decadence into apostasy that would befal some of them? For not all of them have kept their own principality." What result therefore would such reasoning lead to? The foreknowledge of God would never have allowed Him to appear as Creator, nor would the rational creation have even passed at all into existence, so that God would have been Sovereign of the irrational and senseless creation only, without anyone to acknowledge Him as being in His nature God. Now I think that those who look into the matter cannot help very clearly perceiving, that the Creator of all things entrusted to the rational among His creatures the guidance of their own purposes; and suffered them to move, at the bidding of impulses regulated by themselves, towards whatsoever object each might individually choose, after discovering by tests the best possible course. Those therefore that have inclined rightly to the side of good, preserve safe their own fair reputation, and remain sharers of the good things that have been allotted to them, and find themselves undisturbed in their tranquillity of mind. But those that are corrupted in their own evil thoughts, and are dragged down to lawlessness as it were by irresistible torrents of passions, endure the penalty that befits their crime; and, justly convicted on the charge of their utter ingratitude, will be subjected to severe and endless retribution. You will find also the nature of the angels to have been created with similar possibilities and limitations. For those that kept their own principality have their abiding-place and station in the midst of all beatitude sure and steadfast: but they who by their proneness to evil have fallen gradually away from their ancient glory, are cast down to hell in chains of darkness, as it is written, and are kept unto the judgment of the great day. In like manner was the first man, that is, Adam, created in the beginning. For he was in Paradise, and amid the highest delights, namely those that are spiritual, and in the presence of the glory of God. And he would have remained in the enjoyment of the good things that were bestowed on his nature at the beginning, if he had not been turned away to apostasy and disobedience, most rashly transgressing the commandment enjoined from above. Thus, too, God anointed Saul to be king: for he was in the beginning a not ignoble character; when however his conduct showed that a change had come over him, God removed him from his honourable rank and regal splendour.

In like manner Christ chose Judas and associated him with the holy disciples, since he was certainly gifted at first with a capacity for discipleship. But when after a while the temptations of Satan succeeded in making him captive to base greediness for gain, when he was conquered by passion and had become by this means a traitor, then he was rejected by God. This therefore was in no way the fault of Him Who called this man to be an Apostle. For it lay in the power of Judas to have saved himself from falling, namely, by making the more excellent choice, and transforming his whole heart and soul so as to become a sincere follower of Christ.

And to the second of the objections we are considering we make this answer. Let no one suppose, as do some ignorant persons, that the oracles delivered by the holy prophets are carried onward to final accomplishment simply in order that the Scriptures may be fulfilled. For if this is truly the case, there will be nothing to prevent those who have minutely shaped their conduct according to the letter of Scripture, from finding not invalid excuses for sin, or rather from actually making out that they have never erred at all. "For if it needs must have been," one will say, "that the Scriptures should be fulfilled by such and such things, surely those who were the instruments of the fulfilment must be free from all censure." The Divine Scripture therefore in such a case must have appeared especially as a minister of sin, urging men on as it were by force to the deeds spoken of by it, in order that what was uttered in days of old might really come to pass. But, because of this, I think the argument is very full of blasphemy. For who could ever be so utterly void of proper reason as to suppose that the Word of the Holy Ghost should become to any a patron of sin? Therefore we do not believe that the deeds of any were done simply for this reason, namely, that the Scriptures might be fulfilled. But the Holy Ghost has spoken in perfect foreknowledge as to what will happen, in order that, when the time comes for the event, we may find in the prediction which describes the event, a pledge to establish our faith, and may thenceforward hold it without hesitation. And as our discussion of this question in another book is very full, it seems now somewhat superfluous to linger any further in lengthy discourses on the matter.

[AD 773] Cosmas of Maiuma on John 13:18

The hateful Iscariot, heedless,
By intent, of the law of friendship,
Readied for betrayal the feet
Which Christ had washed. And though he ate
Your bread, the divine Body,
He raised his heel against you, O Christ,
And knew not how to cry out:
“Praise the Lord, O his works,
and exalt him unto all ages.”

The man without conscience received
The Body which redeems from sin
And the divine blood poured out
For the sake of the world;
But he was not ashamed to drink
What he sold for a price;
He took no offense at his wickedness,
And knew not how to cry out:
“Praise the Lord, O his works,
and exalt him unto all ages.”

Source: KANON FOR THE FIFTH DAY OF GREAT WEEK, EIGHTH ODE

[AD 253] Origen of Alexandria on John 13:19

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.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.176

[AD 428] Theodore of Mopsuestia on John 13:19

I could not reveal what was about to happen, he says. However, in order that you might not think that I did not know the thoughts of those who follow me—or that I was unaware of what was happening to me and therefore striving in vain because of the shameful things that were happening to me—I foretell the facts before the event so that when they happen you will know who I am.

Source: COMMENTARY ON JOHN 6.18-19

[AD 444] Cyril of Alexandria on John 13:19

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. For to be recklessly wasteful in the use of words in meaningless dissertations is contrary to My custom and pleasure: but whatsoever seems likely to be fraught with no slight profit to you provided you have knowledge of it, this I feel constrained to instil in your ears. From henceforth therefore, He says, I tell you things that are even now at the doors, and I implant in you the knowledge of things not yet fulfilled; that, when the time for their occurrence has come, you may be able to harmonise the final issue of the matters with the prophecies uttered by Me, and so may believe that I am He concerning Whom the Divine Scripture has uttered such oracles. At one and the same time therefore our Lord Jesus the Christ wisely attempts to correct the traitor, putting forward His rebuke in a form concealed under slight obscurities, as well as to show that the issue of the treachery would be a sure sign and most clear indication of the fact that He is Christ. For, as we have already said by anticipation, any one who compared the utterances recorded from old time in the sacred Scriptures with the daring deeds of the traitor, would perceive I think very clearly and without difficulty that their interpretation in reference to Him was certainly and very evidently true.

[AD 253] Origen of Alexandria on John 13:20

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.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.204-5

[AD 253] Origen of Alexandria on John 13:20

He who receives whom[ever] Jesus may send, receives Jesus in the one sent, and he who receives Jesus receives the Father. Therefore, he who receives whomever Jesus may send receives the Father who sent Jesus.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.212

[AD 380] Apostolic Constitutions on John 13:20

For says the Lord: "He that heareth you, heareth me; and he that heareth me, heareth Him that sent me. "And, "He that despiseth you, despiseth me; and he that despiseth me, despiseth Him that sent me."

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 407] John Chrysostom on John 13:20

1. Great is the recompense of care bestowed upon the servants of God, and of itself it yields to us its fruits. For, he that receives you, it says, receives Me, and he that receives Me, receives Him that sent Me. Matthew 10:40 Now what can be equal to the receiving Christ and His Father? But what kind of connection has this with what was said before? What has it in common with that which He had said, If you do these things happy are you, to add, He that receives you? A close connection, and very harmonious. Observe how. When they were about to go forth and to suffer many dreadful things, He comforts them in two ways; one derived from Himself, the other derived from others. For if, He says, you are truly wise, ever keeping Me in mind, and bearing about all both what I said, and what I did, you will easily endure terrible things. And not in this way only, but also from your enjoying great attention from all men. The first point He declared when He said, If you do these things happy are you; the second when He said, He that receives you receives Me. For He opened the houses of all men to them, so that both from the sound wisdom of their manners, and the zeal of those who would tend them, they might have twofold comfort. Then when He had given these directions to them as to men about to run through all the world, reflecting that the traitor was deprived of both of these things, and would enjoy neither of them, neither patience in toils, nor the service of kind entertainers, He again was troubled. And the Evangelist to signify this besides, and to show that it was on his account that He was troubled, adds,

[AD 430] Augustine of Hippo on John 13:20

Did he mean us to understand that there is as little distance between one sent by him and himself as there is between himself and God the Father? If we take it this way, we would have to adopt the Arian system of gradations because, when they hear or read these words of the Gospel, they have immediate recourse to their dogmatic measurements and say, The Son’s messenger then stands at the same relative distance from the Son … as that in which the Son himself stands from the Father.… Listen rather to the Son himself when he says, “I and the Father are one.” There is no shadow of distance there between the Begetter and the Only Begotten. There Christ himself has erased your measurements.…But in what sense then are we to take these words of the Lord? “He who receives me receives him who sent me” expresses the oneness in nature of the Father and the Son. The other phrase, then, “He who receives whomever I send, receives me,” refers to the unity in nature of the Son and his messenger. And there is no impropriety in understanding it this way, … seeing that the Word became flesh, that is, God became man. And so he would have been speaking here with regard to the union with his human nature when he said, “He who receives whomever I send receives me,” but speaking of his [divine nature] when he says, “He who receives me [as God] receives him who sent me.” But in this passage he was not so much commending the unity of nature as the authority of the Sender in him who is sent. Let everyone, therefore, receive him who is sent [i.e., Christ], that in the person [of Christ] he may listen to the One who sent him [i.e., the Father]. If then, you look for Christ in Peter, you will find Peter’s instructor. And if you look for the Father in the Son, you will find the Begetter of the Only Begotten. Therefore, when you receive him who is sent, you are not mistaken when you believe that you are also receiving the Sender.

Source: TRACTATES ON THE GOSPEL OF JOHN 59.2-3

[AD 444] Cyril of Alexandria on John 13:20

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. And now again His discourse seems to be marked by a certain want of distinctness: for He is still trying to conceal the daring deed, and as yet does not openly say who is about to betray Him. He proves therefore, and that very effectually by a clear illustration, that it is absolutely necessary to consider the Person of God the Father as included in the object of the love and reverence shown to Himself. And yet the main object that He wishes here to demonstrate is surely not this, but rather perhaps in my opinion exactly the converse. For leaving, as seems probable, the plainer [negative] form of speech, which He used at other times,----as for example in the words: He that honoureth not the Son honoureth not the Father,----He has here passed to the milder [positive] form of expression, intending all the while that His hearers should from this infer the converse. For surely it was a time for threatening rather than for exhortation, when the deed was already at the doors, and when the grievous outrage against Him was already in course of preparation. For Satan had already planted the evil design in the heart of the traitor. "As therefore," He says, "a man would certainly acknowledge Me in My own person and not another, if he received one who had been sent by Me; even so he that received One sent forth by God the Father would in all likelihood receive the Father Himself." But in these words of Christ any one may perceive the meaning indicated, seeing through the mildness of the language. And turning the statement into its converse, the traitor's impiety will be seen to be a transgression, not only against the Son, but also against even the Father Himself. The language used is therefore a form of threatening, though couched in somewhat mild terms; and it conveys the same idea that words of foreboding would properly suggest. For even as one among ourselves will receive one sent by God, assenting to the words he speaks, and paying honour to the God of Whom he preaches by observing the Divine oracles he proclaims; on just the same grounds I think one would receive the Lord, and through Him the Father, by believing on the Son. For the manifestation of the parent is ever the natural office of the offspring. So he who has fully believed that Christ is the Son thereby fully confesses the God Who begat the Son. Terrible therefore is the sentence pronounced on the traitor, since his rebellious insult is even against God the Father, because so much is involved in his impious outrage against the Son. For if with unswerving faith he had acknowledged the Son to be God of God, he would then have accepted and reverenced Him, submitting heart and soul in sincerity to Him as to the Lord; and then would the wretched man have found his love to Christ stronger than base passions, nor methinks would he, by being found guilty of treachery, have made it true concerning himself that it would have been better for him if he had never at all been born.

[AD 253] Origen of Alexandria on John 13:21-30

(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.

(t. xxxii. 12.) They remembered too, that, as men, before they were matured, their minds were liable to change, so as to form wishes the very opposite to what they might have had before.

(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.

(t. xxxii. 13.) Or, at first he beckoned, and then not content with beckoning, spake: Who is it of whom he speaks?
He then lying on Jesus' breast, saith unto Him, Lord, who is it?

(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. 14.) It was proper that by the ceremony of the bread, that good should be taken from him, which he thought he had: whereof being deprived, he was laid open to admit Satan's entrance.

(t. xxxii. 15.) This may have been said either to Judas, or to Satan, either to provoke the enemy to the combat, or the traitor to do his part in bringing on that dispensation, which was to save the world; which He wished not to be delayed any longer, but to be as soon as possible matured.

(t. xxxii. 16.) Our Lord then said to Judas, That thou doest, do quickly, and the traitor this once obeyed his Master. For having received the sop, he started immediately on his work: He then having received the sop, went, immediately out. And indeed he did go out, not only from the house in which he was, but from Jesus altogether. It would seem that Satan, after he had entered into Judas, could not bear to be in the same place with Jesus: for there is no agreement between Jesus and Satan. Nor is it idle enquiring why after he had received the sop, it is not added, that he ate it. Why did not Judas cat the bread, after he received it? Perhaps because, as soon as he had received it, the devil, who had put it into his heart to betray Christ, fearful that the bread, if eaten, might drive out what he had put in, entered into him, so that he went out immediately, before he ate it. And it may be serviceable to remark, that as he who eateth our Lord's bread and drinketh His cup unworthily, eateth and drinketh to his own damnation; so the bread which Jesus gave him was eaten by the rest to their salvation, but by Judas to his damnation, inasmuch as after it the devil entered into him.

(t. xxxii. 16.) The time of night corresponded with the night which overspread the soul of Judas.

Source: Catena Aurea by Aquinas

[AD 380] Apostolic Constitutions on John 13:21

And used to steal what was set apart for the needy, yet was he not cast off by the Lord, through much long-suffering; nay, and when we were once feasting with Him, being willing both to reduce him to his duty and instruct us in His own foreknowledge, He said: "Verily, verily, I say unto you, that one of you will betray me; "and every one of us saying, "Is it I? "

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 407] John Chrysostom on John 13:21-30

(Hom. lxii. 1) Our Lord after His twofold promise of assistance to the Apostles in their future labours, remembers that the traitor is cut off from both, and is troubled at the thought: When Jesus had thus said, He was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray Me.

(Hom. lxxii. 1) As He did not mention Him by name, all began to fear: Then the disciples looked one on another, doubting of whom He spake; not conscious of any evil in themselves, and yet trusting to Christ's words, more than to their own thoughts.

While all were trembling, and not excepting even Peter, their head, John, as the beloved disciple, lay upon Jesus' breast. He then lying on Jesus' breast saith unto Him, Lord, who is it?

(Hom. lxxii. 1) If thou want to know the cause of this familiarity, it is love: Whom Jesus loved. Others were loved, but he was loved more than any.

(Hom. lxxii. 1) Whom Jesus loved. This John says to show his own innocence, and also why it was that Peter beckoned to him, inasmuch as he was not Peter's superior: Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake. Peter had been just reproved, and therefore, checking the customary vehemence of his love, he did not speak himself now, but made John speak for him. He always appears in Scripture as zealous, and an intimate friend of John's.

(Hom. lxxii. 1) But not even then did our Lord expose the traitor by name; Jesus answered, He it is, to whom I shall give a sop when I have dipped it. Such a mode of declaring him, should itself have turned him from his purpose. Even if a partaking of the same table did not shame him, a partaking of the same bread might have. And when He had dipped the sop, He gave it to Judas Iscariot, the son of Simon.

(Hom. lxii. 1) So long as he was one of the twelve, the devil did not dare to force an entrance into him; but when he was pointed out, and expelled, then he easily leaped into 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. It is not easy to see, when the disciples had asked, Who is he, and He had replied, He it is to whom I shall give a sop, how it was that they did not understand Him; unless it was that He spoke too low to be heard; and that John lay upon His breast, when he asked the question, for that very reason, i. e. that the traitor might not be made known. For had Christ made him known, perhaps Peter would have killed him. So it was then, that none at the table knew what our Lord meant. But why not John? Because he could not conceive how a disciple could fall into such wickedness: he was far from such wickedness himself, and therefore did not suspect it of others. What they thought He meant we are told in what follows: For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast, or, that he should give something to the poor.

(Hom. lxxii. 2.) None of the disciples contributed this money, but it is hinted that it was certain women, who, it is said, ministered to Him of their means. But how was it that He Who forbad scrip, and staff, and money, carried bags for the relief of the poor? It was to show thee, that even the very poor, those who are crucified to this world, ought to attend to this duty. He did many things in order to instruct us in our duty.

(Hom. lxxii. 2.) It follows: And it was night, to show the impetuosity of Judas, in persisting in spite of the unseasonableness of the hour.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on John 13:21

Again He brings fear on all by not mentioning (the traitor) by name.

[AD 407] John Chrysostom on John 13:21

When Jesus reflected on the fact that the traitor would be deprived of [the twofold comfort] he had given … Jesus again was troubled.

Source: HOMILIES ON THE GOSPEL OF JOHN 72.1

[AD 428] Theodore of Mopsuestia on John 13:21

As in the episode of Lazarus he said that he was troubled in spirit, because he foretold what would happen, and that he was angered in order to show that he had knowledge of the things that still had to happen as if they had already happened, so here too he says he was angered because of Judas’s betrayal and was confused by how vicious he was. He also said here the words “Jesus was troubled in spirit” because through the operation of the Spirit that was in him he foreknew the future [and the trouble that awaited him].

Source: COMMENTARY ON JOHN 6.13.21-26

[AD 430] Augustine of Hippo on John 13:21-30

(Tr. xlix. 2) The Arians, when they hear this passage, appeal immediately to the gradations in their system, that as far as the Apostle is from the Lord, so far is the Son from the Father. But our Lord hath left us no room for doubt on this head; for He saith, I and My Father are one. (supr. 10:30) But how shall we understand those words of our Lord, He that receiveth Me, receiveth Him that sent Me? If we take them to mean that the Father and the Son are of one nature, it will seem to follow, when He says, He that receiveth whomsoever I send, receiveth Me, that the Son and an Apostle are of one nature. May not the meaning be, He that receiveth whosoever I send, receiveth Me, i. e. Me as man: But He that receiveth Me, i. e. as God, receiveth Him that sent Me. But it is not this unity of nature, which is here put forth, but the authority of the Sender, as represented by Him who is sent. In Peter hear Christ, the Master of the disciple, in the Son the Father, the Begotten of the Only Begotten.

(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. He was troubled at the thought of His Passion being so near at hand, at the dangers to which His faithful followers would be brought at the hand of the traitor, which were even now impending over Him. Our Lord deigned to be troubled also, to shew that false brethren cannot be cut off, even in the most urgent necessity, without the troubling of the Church. (Tr. lxi. 1.). He was troubled not in flesh, but in spirit; for on occasion of scandals of this kind, the spirit is troubled, not perversely, but in love, lest in separating the tares, some of the wheat too be plucked up with them. (Tr. lx. 5.). But whether He was troubled by pity for perishing Judas, or, by the near approach of His own death, He was troubled not through weakness of mind, but power: He was not troubled because any thing compelled Him, but He troubled Himself, as was said above. And in that He was troubled, He consoles the weak members of His body, i. e. His Church, that they may not think themselves reprobate, should they be troubled at the approach of death.

(Tr. lx. 3) Away then with the reasonings of the Stoics, who deny that perturbation of mind can come upon a wise man; who, as they take vanity for truth, so make their healthy state of mind insensibility. It is good that the mind of the Christian may be perturbed, not by misery, but by pity. (lxi. 2). One of you,He saith, i. e. one in respect of number, not of merit, in appearance1 not in virtue.

(Tr. lxi. 3) They had a devoted love for their Master, but yet so that human weakness made them doubt of one another2.

(Tr. lxi. 4) This is John, whose Gospel this is, as he afterwards declares. It is the custom of the sacred writers, when they come to any thing relating to themselves, to speak of themselves, as if they were speaking of another. For if the thing itself is related correctly, what does truth lose by the omission of boasting on the writer's part?

(Tr. lxi. 6.) Observe too his mode of speaking, which was not by word, but by beckoning; Beckoned and spake, i. e. spake by beckoning. If even thoughts speak, as when it is said, They spake among themselves, much more may beckonings, which are a kind of outward expression of our thoughts.

(Tr. lx. 4) On Jesus' breast; the same as in Jesus' bosom. Or, he lay first in Jesus' bosom, and then ascended higher, and lay upon His breast; as if, had he remained lying in His bosom, and not ascended to lie on His breast, our Lord would not have told him what Peter wanted to know. By his lying at last on Jesus' breast, is expressed that greater and more abundant grace, which made him Jesus' special disciple.

(Tr. lxi. 6) For by bosom what else is signified but secret? Here is the hollow of the breast, the secret1 chamber of wisdom.

(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 some dipping cannot be washed out again; i. e. when things are dipped, in order to receive a permanent dye. If however this dipping meant any thing good, he was ungrateful for it, and deserved the damnation which followed him; And after the sop, Satan entered into him.

(Tr. lxii. 2) Or entered into him, that he might have more full possession of him: for he was in him, when he agreed with the Jews to betray our Lord for a sum of money, according to Luke: Then entered Satan into Judas Iscariot, and he went away, and communed with the chief priests. (Luke 22:3. 4) In this state he came to the supper. But after the sop the devil entered, not to tempt him, as though he were independent but to possess him as his own,

(Tr. lxii) But some will say, was his being given up to the devil the effect of his receiving the sop from Christ? To whom we answer, that they may learn here the danger of receiving amiss what is in itself good. If he is reproved who does not discern, i. e. who does not distinguish, the Lord's body from other food, how is he condemned who, feigning himself a friend, comes an enemy to the Lord's table?
Then said Jesus unto him, That thou doest, do quickly.

(Tr. lxii. 4) He did not however enjoin the act, but foretold it, not from desire for the destruction of the perfidious, but to hasten on the salvation of the faithful.

(Tr. lxii. 5) Our Lord then had bags, in which He kept the oblations of the faithful, to supply the wants of His own followers, or the poor. Here is the first institution of ecclesiastical property. Our Lord shews that His commandment not to think of the morrow, does not mean that the Saints should never save money; but that they should not neglect the service of God for it, or let the fear of want tempt them to injustice.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on John 13:21

1. It is no light question, brethren, that meets us in the Gospel of the blessed John, when he says: When Jesus had thus said, He was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me. Was it for this reason that Jesus was troubled, not in flesh, but in spirit, that He was now about to say, One of you shall betray me? Did this occur then for the first time to His mind, or was it at that moment suddenly revealed to Him for the first time, and so troubled Him by the startling novelty of so great a calamity? Was it not a little before that He was using these words, He that eats bread with me will lift up his heel against me? And had He not also, previously to that, said, And you are clean, but not all? Where the evangelist added, For He knew who should betray Him: to whom also on a still earlier occasion He had pointed in the words, Have not I chosen you twelve, and one of you is a devil? Why is it, then, that He was now troubled in spirit, when He testified, and said, Verily, verily, I say unto you, that one of you shall betray me? Was it because now He had so to mark him out, that he should no longer remain concealed among the rest, but be separated from the others, that therefore He was troubled in spirit? Or was it because now the traitor himself was on the eve of departing to bring those Jews to whom he was to betray the Lord, that He was troubled by the imminency of His passion, the closeness of the danger, and the swooping hand of the traitor, whose resolution was foreknown? For some such cause it certainly was that Jesus was troubled in spirit, as when He said, Now is my soul troubled; and what shall I say? Father, save me from this hour; but for this cause came I unto this hour. And accordingly, just as then His soul was troubled as the hour of His passion approached; so now also, as Judas was on the point of going and coming, and the atrocious villainy of the traitor neared its accomplishment, He was troubled in spirit.

2. He was troubled, then, who had power to lay down His life, and had power to take it again. That mighty power is troubled, the firmness of the rock is disturbed: or is it rather our infirmity that is troubled in Him? Assuredly so: let servants believe nothing unworthy of their Lord, but recognize their own membership in their Head. He who died for us, was also Himself troubled in our place. He, therefore, who died in power, was troubled in the midst of His power: He who shall yet transform the body of our humility into similarity of form with the body of His glory, has also transferred into Himself the feeling of our infirmity, and sympathizes with us in the feelings of His own soul. Accordingly, when it is the great, the brave, the sure, the invincible One that is troubled, let us have no fear for Him, as if He were capable of failing: He is not perishing, but in search of us [who are]. Us, I say; it is us exclusively whom He is thus seeking, that in His trouble we may behold ourselves, and so, when trouble reaches us, may not fall into despair and perish. By His trouble, who could not be troubled save with His own consent, He comforts such as are troubled unwillingly.

3. Away with the reasons of philosophers, who assert that a wise man is not affected by mental perturbations. God has made foolish the wisdom of this world; 1 Corinthians 1:20 and the Lord knows the thoughts of men, that they are vain. It is plain that the mind of the Christian may be troubled, not by misery, but by pity: he may fear lest men should be lost to Christ; he may sorrow when one is being lost; he may have ardent desire to gain men to Christ; he may be filled with joy when such is being done; he may have fear of falling away himself from Christ; he may sorrow over his own estrangement from Christ; he may be earnestly desirous of reigning with Christ, and he may be rejoicing in the hope that such fellowship with Christ will yet be his lot. These are certainly four of what they call perturbations— fear and sorrow, love and gladness. And Christian minds may have sufficient cause to feel them, and evidence their dissent from the error of Stoic philosophers, and all resembling them: who indeed, just as they esteem truth to be vanity, regard also insensibility as soundness; not knowing that a man's mind, like the limbs of his body, is only the more hopelessly diseased when it has lost even the feeling of pain.

4. But says some one: Ought the mind of the Christian to be troubled even at the prospect of death? For what comes of those words of the apostle, that he had a desire to depart, and to be with Christ, Philippians 1:23 if the object of his desire can thus trouble him when it comes? Our answer to this would be easy, indeed, in the case of those who also term gladness itself a perturbation [of the mind]. For what if the trouble he thus feels arises entirely from his rejoicing at the prospect of death? But such a feeling, they say, ought to be termed gladness, and not rejoicing. And what is that, but just to alter the name, while the feeling experienced is the same? But let us for our part confine our attention to the Sacred Scriptures, and with the Lord's help seek rather such a solution of this question as will be in harmony with them; and then, seeing it is written, When He had thus said, He was troubled in spirit, we will not say that it was joy that disturbed Him; lest His own words should convince us of the contrary when He says, My soul is sorrowful, even unto death. Matthew 26:38 It is some such feeling that is here also to be understood, when, as His betrayer was now on the very point of departing alone, and straightway returning along with his associates, Jesus was troubled in spirit.

5. Strong-minded, indeed, are those Christians, if such there are, who experience no trouble at all in the prospect of death; but for all that, are they stronger-minded than Christ? Who would have the madness to say so? And what else, then, does His being troubled signify, but that, by voluntarily assuming the likeness of their weakness, He comforted the weak members in His own body, that is, in His Church; to the end that, if any of His own are still troubled at the approach of death, they may fix their gaze upon Him, and so be kept from thinking themselves castaways on this account, and being swallowed up in the more grievous death of despair? And how great, then, must be that good which we ought to expect and hope for in the participation of His divine nature, whose very perturbation tranquillizes us, and whose infirmity confirms us? Whether, therefore, on this occasion it was by His pity for Judas himself thus rushing into ruin, or by the near approach of His own death, that He was troubled, yet there is no possibility of doubting that it was not through any infirmity of mind, but in the fullness of power, that He was troubled, and so no despair of salvation need arise in our minds, when we are troubled, not in the possession of power, but in the midst of our weakness. He certainly bore the infirmity of the flesh—an infirmity which was swallowed up in His resurrection. But He who was not only man, but God also, surpassed by an ineffable distance the whole human race in fortitude of mind. He was not, then, troubled by any outward plessure of man, but troubled Himself; which was very plainly declared of Him when He raised Lazarus from the dead: for it is there written that He troubled Himself, that it may be so understood even where the text does not so express it, and yet declares that He was troubled. For having by His power assumed our full humanity, by that very power He awoke in Himself our human feelings whenever He judged it becoming.

[AD 430] Augustine of Hippo on John 13:21

Was Jesus troubled, not in flesh but in spirit, because he was now about to say, “One of you shall betray me”? Did this occur then for the first time to his mind, or was it at that moment suddenly revealed to him for the first time, and so troubled him by the startling novelty of so great a calamity?… Was it because now he had to single out the betrayer so that he should no longer remain concealed among the rest but be separated from the others, that therefore “he was troubled in spirit”? Or was it because now the traitor himself was on the eve of departing to bring those Jews to whom he was to betray the Lord, that he was troubled by his imminent passion, the closeness of the danger and the swooping hand of the traitor, whose resolution was foreknown?It was for some reason like these that Jesus was “troubled in spirit.” …
He was troubled, then, who had power to lay down his life and power to take it up again. That mighty power is troubled, that immovable rock is disturbed? Or is it rather our infirmity that is troubling him? Most certainly this is the case. Let servants believe nothing unworthy of their Lord but recognize their own membership in their Head. He who died for us was also himself troubled in our place. He therefore who died in power was troubled in the midst of his power. He who shall transform the body of our humility into similarity of form with the body of his glory has also transferred into himself the feeling of our infirmity. He sympathizes with us in the feelings of his own soul. And so, when it is the great, the brave, the sure, the invincible One that is troubled, let us have no fear for him as if he were capable of failing. He is not perishing but is in search of us [who are].… Away with the reasons of philosophers who assert that a wise person is not affected by mental troubles.… It is plain that the mind of the Christian may be troubled, not by misery but by pity.

Source: TRACTATES ON THE GOSPEL OF JOHN 60.1-3

[AD 444] Cyril of Alexandria on John 13:21

Who is there among living men who would not feel plainly convinced that our human faculties are incapable of supplying either ideas or words which may at all express, in an irreproachable and infallible manner, the attributes peculiar to that nature which is both Divine and ineffable? Therefore we depend on the words of which our faculties are capable, as a feeble medium of expressing such things as pass our understanding. For how can we speak with clear fulness on a subject that really transcends the very limits of our comprehension? We are compelled therefore to take the feebleness of human phrases as a faint image of the true ideas, and then to endeavour to pass onward, as far at least as circumstances will allow, to realise the peculiarities of the Divine attributes. The Divine nature is exceedingly terrible in uttering reproofs, and is stirred to violent emotion by unmingled hatred of evil, against whomsoever the Divine decree may have determined that this feeling is justly due; and this in spite of immeasurable long-suffering. Whenever therefore the Divine Scripture wishes to express God's emotion against impious designs of whatever kind, it derives its language as on other occasions from expressions in use among us, and in human phraseology speaks of anger and wrath; although the Divine Essence is subject to none of these passions in any way that bears comparison with our feelings, but is moved to indignation the extent of which is known only to Itself and is natural to Itself alone, for the ways of God are utterly unspeakable. But the Divine Scripture, as we have said, is wont to record things too great for us in accordance with human fashion. Therefore here also the inspired Evangelist says that Christ was troubled in the spirit, calling the evil-hating emotion of the Spirit "trouble," because, as it seems, there was no other word he could use. And it certainly seems as though the emotion of the Godhead, intolerant of the restraint of the flesh, did really bring about a slight shuddering and an apparent condition of disturbance, exhibiting the outward signs of anger; doubtless similar to what is recorded also at [the raising of] Lazarus, [where we read] that Jesus went to the tomb groaning [or, moved with indignation] in Himself. For just as in that passage Christ's stern menace against death is called "groaning," even so here also His emotion against the impious traitor is indicated by the word "trouble." And good cause He had to be troubled, in indignation at the stubborn wickedness of Judas. For what could be the ultimate end of the impiety of one who, although in common with the other disciples he was the recipient of super-excellent honours and enrolled among the elect, yet was persuaded by a little silver to relinquish all his love to Christ, and while eating His bread lifted up his heel against Him,----a man who regarded neither honour nor fame, neither the law of love nor the reverence due to Christ as God, nor any other of the just claims that were laid upon him; but who, with his eyes fixed only on the loathsome pieces of money that were to be the result of his bargain with the Jews, sold his own soul irrecoverably for those few coins, and betrayed the innocent and righteous blood into the hands of polluted murderers? Most reasonable was the plea Jesus had for being troubled. And the reproof comes home to them in all its sternness, affecting indeed in its special significance one person only of the twelve, but enabling them all in a remarkable manner to realise the extreme horror of the accusation laid; and all but loudly imploring each one among the listeners to strictly guard his own soul, lest by any means it should be unwarily caught in such fatal snares, and fall a foolish prey to the cruel wiles of the devil. Instructive therefore was the force of the reproofs, the disregard of which by the traitor's heart left him to the unchecked influence of his own ambitions. Most emphatically then Christ adds the words: One of you shall betray Me. Hereby He either seeks to upbraid the ingratitude of the daring traitor, or indicates the vastness of the wickedness of the devil, which could even carry off one of the Apostles themselves.

[AD 604] Gregory the Dialogist on John 13:21-30

(ii. Mor. 11) By the time of the day is signified the end of the action. Judas went out in the night to accomplish his perfidy, for which he was never to be pardoned.

Source: Catena Aurea by Aquinas

[AD 735] Bede on John 13:21-30

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.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on John 13:22

The phrase about the disciples, “doubting of whom he spoke,” is vivid. For they were unable to conceive of whom this had been said and were in doubt about it, and they found nothing clear either to think or say.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.259

[AD 407] John Chrysostom on John 13:22

By laying the whole upon one, Jesus would have cut short their fear, but by adding, one of you, He troubled all. What then? The rest looked upon one another; but the ever fervent Peter beckons to John. Since he had been before rebuked, and when Christ desired to wash him would have hindered Him, and since he is everywhere found moved indeed by love, yet blamed; being on this account afraid, he neither kept quiet, nor did he speak, but wished to gain information by means of John. But it is a question worth asking, why when all were distressed, and trembling, when their leader was afraid, John like one at ease leans on Jesus' bosom, and not only leans, but even (lies) on His breast? Nor is this the only thing worthy of enquiry, but that also which follows. What is that? What he says of himself, Whom Jesus loved. Why did no one else say this of himself? Yet the others were loved too. But he more than any. And if no other has said this about him, but he about himself, it is nothing wonderful. Paul too does the same, when occasion calls, saying thus, I knew a man fourteen years ago; yet in fact he has gone through other no trifling praises of himself. Seems it to you a small thing that, when he had heard, Follow Me, he straightway left his nets, and his father, and followed; and that Christ took him alone with Peter into the mountain, Matthew 17:1, and another time again when He went into a house? Luke 8:51 What high praise also has he himself passed on Peter without concealment, telling us that Christ said, Peter, do you love Me more than these? Luke 21:15, and everywhere he shows him warm, and nobly disposed towards himself; for instance, when he said, Lord, and what shall this man do? he spoke from great love. But why did no other say (this ) concerning him? Because he would not himself have said it, unless he had come to this passage. For if after telling us that Peter beckoned to John to ask, he had added nothing more, he would have caused considerable doubt, and have compelled us to enquire into the reason. In order therefore himself to solve this difficulty, he says, He lay on the bosom of Jesus. Do you think that you have learned a little thing when you have heard that he lay, and that their Master allowed such boldness to them? If you desire to know the cause of this, the action was of love; wherefore he says, Whom Jesus loved. I suppose also that John does this for another reason, as wishing to show that he was exempt from the charge and so he speaks openly and is confident. Again, why did he use these words, not at any other point of time, but only when the chief of the Apostles beckoned? That you might not deem that Peter beckoned to him as being greater, he says that the thing took place because of the great love (which Jesus bare him). But why does he even lie on His bosom? They had not as yet formed any high surmises concerning Him; besides, in this way He calmed their despondency; for it is probable that at this time their faces were overclouded. If they were troubled in their souls, much more would they be so in their countenances. Soothing them therefore by word and by the question, He makes a way beforehand, and allows him to lean on His breast. Observe too his modesty; he mentions not his own name, but, whom He loved. As also Paul, when he said, I knew a man about fourteen years ago. Now for the first time Jesus convicted the traitor, but not even now by name; but how?

[AD 407] John Chrysostom on John 13:22

They were in doubt, although they were conscious of nothing evil in themselves. But they considered that the declaration of Christ should be believed more than their own thoughts. And so, “they looked at one another.” By singling out one, Jesus would have allayed their fear, but by adding “one of you,” he troubled them all.

Source: HOMILIES ON THE GOSPEL OF JOHN 72.1

[AD 430] Augustine of Hippo on John 13:22

While the disciples had a reverential love for their master, they were nonetheless affected by human frailty in their feelings toward each other. Each one’s own conscience was known to himself. But as he was ignorant of his neighbor’s, each one’s self-assurance was such that each was uncertain of all the others, and all the others were uncertain of that one.

Source: TRACTATES ON THE GOSPEL OF JOHN 61.3

[AD 444] Cyril of Alexandria on John 13:22

Terror and dread at once thrill the hearts of the disciples, and they glance one at another, being filled with a twofold alarm at the words uttered. For each one, as was natural, on reviewing the state of his own individual soul, was weighed down with grievous fear; and furthermore, they all felt the agony, no less severe, which was produced by the suspicion that rested on them all in common. For they are well assured that the words spoken will be fully verified. They know that the saying of the Saviour could not pass away unfulfilled; and yet they reckon it as a terrible and unbearable misery that any one of those numbered among the disciples should have relapsed into such a depth of impiety. This leads them each one to examine his own conscience, and to look around him in bewildered inquiry as to who it is to whose share the lot of perdition is to fall, wondering much whence or how Satan will obtain such power as to steal away the allegiance of one even of Christ's own peculiar companions.

[AD 430] Augustine of Hippo on John 13:23

It was that very John whose Gospel is before us, as he afterward expressly declares. For it was a custom of the sacred writer, when he came to anything relating to himself, to speak of himself as if he were speaking of another. He would give himself a place in the flow of the narrative so that he became one who was the recorder of public events rather than making himself the subject of his preaching. Matthew also acted this way. … For what does truth lose by the omission of boasting on the writer’s part, as long as the facts themselves are told?

Source: TRACTATES ON THE GOSPEL OF JOHN 61.4

[AD 253] Origen of Alexandria on John 13:24

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.”

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.275

[AD 407] John Chrysostom on John 13:24

In order, therefore, to solve this difficulty [of Peter’s beckoning] himself, John says, “He lay on the bosom of Jesus.” Do you think that you have learned a little thing when you have heard that “he lay” and that their Master allowed such boldness to them? If you want to know the cause of this, the action was because of love. Therefore he says, “whom Jesus loved.” I suppose also that John did this for another reason, wanting to show that he was exempt from the charge and so he speaks openly and out of confidence. Again, why did he use these words, not at any other point of time but only when the chief of the apostles beckoned? That you might not deem that Peter beckoned to him as being greater, he says that the thing took place because of the great love [that Jesus had toward him]. But why does he still lie on his bosom? They had not as yet formed any high assessment concerning him. Besides, in this way he calmed their despondency. For it is probable that at this time their faces were clouded over. If they were troubled in their souls, much more would they be so in their countenances. Soothing them therefore by word and by the question, he makes a way beforehand and allows him to lean on his breast. Observe also his modesty, for he mentions not his own name but the one “whom he loved.”

Source: HOMILIES ON THE GOSPEL OF JOHN 72.1

[AD 220] Tertullian on John 13:25

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 know those mysteries," which it was not permitted the people to understand? Was anything withheld from the knowledge of Peter, who is called "the rock on which the church should be built," who also obtained "the keys of the kingdom of heaven," with the power of "loosing and binding in heaven and on earth? " Was anything, again, concealed from John, the Lord's most beloved disciple, who used to lean on His breast to whom alone the Lord pointed Judas out as the traitor, whom He commended to Mary as a son in His own stead? Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father's voice moreover, from heaven? Not as if He thus disapproved of all the rest, but because "by three witnesses must every word be established.

Source: The Prescription Against Heretics

[AD 253] Origen of Alexandria on John 13:25

John, by reclining on the Word and resting on more mystical things, was reclining in the bosom of the Word, analogous also to the Word being in the bosom of the Father, according to the statement, “The only-begotten God who is in the bosom of the Father, he has declared him.”

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.264

[AD 444] Cyril of Alexandria on John 13:25

The Evangelist tells us that he was himself the object of special honor and love on the part of Christ our Savior. He reclines next to Jesus, actually in the very bosom of the Lord, considering this a token of Christ’s surpassing affection toward him. Those who are pure in heart are most especially near to God and in the highest place of honor. For the Savior himself assigns them this conspicuous honor when he says that the pure in heart shall be blessed for they shall see God. … To those who keep their mind unstained by the world and from an empty preoccupation with the things of this life, it does seem that Christ reveals his own peculiar glory by a subtle and perhaps incomprehensible process, thereby showing also the glory of the Father, which must be what Jesus meant when he said, “Whoever has seen me has seen the Father.”

Source: COMMENTARY ON THE GOSPEL OF JOHN 9

[AD 373] Ephrem the Syrian on John 13:26

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. This is how the apostles recognized that it was he who would betray him. Jesus had dipped the bread and thus gave it to him so that its blessing might be removed from the bread. Thus Judas did not eat the blessed bread, nor did he drink from the cup of life. He grew angry that his bread had been dipped, for he knew that he was, then, not worthy of life. And the rage about this removed him from drinking from the cup of the blood of Jesus. He went out to the crucifiers and no longer saw the hallowed cup. Satan rushed to drive the Iscariot away from his comrades, so that he would not be a sharer with them of the living and life-giving sacrament.

Source: MEMRA FOR THE FIFTH DAY OF GREAT WEEK (HOLY THURSDAY), SERMON 4

[AD 407] John Chrysostom on John 13:26

Even the manner (of the rebuke) was calculated to put him to shame. He respected not the table, though he shared the bread; be it so; but the receiving the sop from His own hand, whom would not that have won over? Yet him it won not.

[AD 407] John Chrysostom on John 13:26

Even the way he rebuked Judas was calculated to put him to shame. Judas did not respect the table, though he shared the bread. Be that as it may, who would not have been won over, however, by receiving the bread from Christ’s own hand? Yet it did not win Judas over.

Source: HOMILIES ON THE GOSPEL OF JOHN 72.2

[AD 430] Augustine of Hippo on John 13:26

1. This short section of the Gospel, brethren, we have in this lesson brought forward for exposition, as thinking that we ought also to say something of the Lord's betrayer, as now plainly enough disclosed by the dipping and holding out to him of the piece of bread. Of that indeed which precedes, (namely), that Jesus, when about to point him out, was troubled in spirit, we have treated in our last discourse; but what I perhaps omitted to mention there, the Lord, by His own perturbation of spirit, thought proper to indicate this also, that it is necessary to bear with false brethren, and those tares that are among the wheat in the Lord's field until harvest-time, because that when we are compelled by urgent reasons to separate some of them even before the harvest, it cannot be done without disturbance to the Church. Such disturbance to His saints in the future, through schismatics and heretics, the Lord in a way foretold and prefigured in Himself, when, at the moment of that wicked man Judas' departure, and of his thereby bringing to an end, in a very open and decided way, his past intermingling with the wheat, in which he had long been tolerated, He was troubled, not in body, but in spirit. For it is not spitefulness, but charity, that troubles His spiritual members in scandals of this kind; lest perchance, in separating some of the tares, any of the wheat should also be uprooted therewith.

2. Jesus, therefore, was troubled in spirit, and testified, and said: Verily, verily, I say unto you, that one of you shall betray me. One of you, in number, not in merit; in appearance, not in reality; in bodily commingling, not by any spiritual tie; a companion by fleshly juxtaposition, not in any unity of the heart; and therefore not one who is of you, but one who is to go forth from you. For how else can this one of you be true, of which the Lord so testified, and said, if that is true which the writer of this very Gospel says in his Epistle, They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us? 1 John 2:19 Judas, therefore was not of them; for, had he been of them, he would have continued with them. What, then, do the words One of you shall betray me mean, but that one is going out from you who shall betray me? Just as he also, who said, If they had been of us, they would no doubt have continued with us, had said before, They went out from us. And thus it is true in both senses, of us, and not of us; in one respect of us, and in another not of us; of us in respect to sacramental communion, but not of us in respect to the criminal conduct that belongs exclusively to themselves.

3. Then the disciples looked one on another, doubting of whom He spoke. For while they were imbued with a reverential love to their Master, they were none the less affected by human infirmity in their feelings towards each other. Each one's own conscience was known to himself; but as he was ignorant of his neighbor's, each one's self-assurance was such that each was uncertain of all the others, and all the others were uncertain of that one.

4. Now there was leaning on Jesus' bosom, one of His disciples, whom Jesus loved. What he meant by saying in His bosom, he tells us a little further on, where he says, on the breast of Jesus. It was that very John whose Gospel is before us, as he afterwards expressly declares. For it was a custom with those who have supplied us with the sacred writings, that when any of them was relating the divine history, and came to something affecting himself, he spoke as if it were about another; and gave himself a place in the line of his narrative becoming one who was the recorder of public events, and not as one who made himself the subject of his preaching. Saint Matthew acted also in this way, when, in coming in the course of his narrative to himself, he says, He saw a publican named Matthew, sitting at the receipt of custom, and says unto him, Follow me. Matthew 9:9 He does not say, He saw me, and said to me. So also acted the blessed Moses, writing all the history about himself as if it concerned another, and saying, The Lord said unto Moses. Exodus 6:1 Less habitually was this done by the Apostle Paul, not however in any history which undertakes to explain the course of public events, but in his own epistles. At all events, he speaks thus of himself: I knew a man in Christ fourteen years ago, (whether in the body, or whether out of the body, I cannot tell: God knows;) such an one caught up into the third heaven. 2 Corinthians 12:2 And so, when the blessed evangelist also says here, not, I was leaning on Jesus' bosom, but, There was leaning one of the disciples, let us recognize a custom of our author's, rather than fall into any wonder on the subject. For what loss is there to the truth, when the facts themselves are told us, and all boastfulness of language is in a measure avoided? For thus at least did he relate that which most signally pertained to his praise.

5. But what mean the words, whom Jesus loved? As if He did not love the others, of whom this same John has said above, He loved them to the end John 13:1; and as the Lord Himself, Greater love has no man than this, that a man lay down his life for his friends. And who could enumerate all the testimonies of the sacred pages, in which the Lord Jesus is exhibited as the lover, not only of this one, or of those who were then around Him, but of such also as were to be His members in the distant future, and of His universal Church? But there is some truth, doubtless, underlying these words, and having reference to the bosom on which the narrator was leaning. For what else can be in dicated by the bosom but some hidden truth? But there is another more suitable passage, where the Lord may enable us to say something about this secret that may prove sufficient.

6. Simon Peter therefore beckons, and says to him. The expression is noteworthy, as indicating that something was said not by any sound of words, but by merely beckoning with the head. He beckons, and says; that is, his beckoning is his speech. For if one is said to speak in his thoughts, as Scripture says, They said [reasoned] with themselves; Wisdom 2:1 how much more may he do so by beckoning, which expresses outwardly by some sort of signs what had previously been conceived within! What, then, did his beckoning mean? What else but that which follows? Who is it of whom He speaks? Such was the language of Peter's beckoning; for it was by no vocal sounds, but by bodily gestures, that he spoke. He then, having leaned back on Jesus' breast,— surely the very bosom of His breast this, the secret place of wisdom!— says unto Him, Lord, who is it? Jesus answered, He it is to whom I shall give a piece of bread, when I have dipped it. And when He had dipped the bread, he gave it to Judas Iscariot, the son of Simon. And after the bread, Satan entered into him. The traitor was disclosed, the coverts of darkness were revealed. What he got was good, but to his own hurt he received it, because, evil himself, in an evil spirit he received what was good. But we have much to say about that dipped bread which was presented to the false-hearted disciple, and about that which follows; and for these we shall require more time than remains to us now at the close of this discourse.

[AD 430] Augustine of Hippo on John 13:26

But it was not then, as some thoughtless readers suppose, that Judas received the body of Christ. 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 it was after this that he dipped the bread, as John relates, and gave it to the traitor—the dipping of the bread perhaps intimating the false pretensions of the other. For the dipping of a thing does not always imply its washing. Some things are dipped in order to be dyed. If, however, this dipping meant anything good, he was as ungrateful for it and deserved the damnation that followed him.

Source: TRACTATES ON THE GOSPEL OF JOHN 62.3

[AD 444] Cyril of Alexandria on John 13:26

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. For being unable of themselves to know the guilty person, whoever he might be, and refusing also to place confidence in the uncertainties of deceitful conjectures, they again give vent to their curiosity by questions, and make one who was preeminent among them, I mean Peter, the representative of their eagerness to learn the truth. Peter shrinks from putting the question by his own mouth, and entrusts the interrogation to him who is reclining next to Christ and who is beloved for his more conspicuous purity, I mean John, the author of the book before us; who, in speaking of himself as beloved by Christ, has concealed his own name, burying it in silence, lest he might seem to any to be making a boastful display. For the mind of the saints is untainted by any such ambition. And so, turning himself gently towards his Master, in a secret whisper he sought to learn who was to be the son of perdition. But the Saviour vouchsafes to him no further indication of the fact save what had been proclaimed of old by the voice of the prophet in the words: He that eateth my bread did magnify himself contemptuously against me. For when He has dipped the sop, He gives it to Judas, thereby showing who it was that was eating His bread. And He thus both removes the fear felt by the holy disciples, and seems to remind them of another prophecy, that runs thus: But it was even thou, O my companion, my guide, and mine own familiar friend: eating at the same board, thou didst make my food sweet to me: we walked in the house of God as friends. For there was a time when even the traitor himself was a companion and a familiar friend to the Saviour, eating at the same board with Him, and sharing in everything that is reckoned to denote true discipleship; inasmuch as he had his allotted portion among the other holy disciples, who, with their whole lives devoted to the Saviour, traversing in His company the length and breadth of Judaea, were zealous attendants on Him in all His mighty works, and hastened on all occasions to do whatever might redound to His honour and glory. And yet this familiar friend and companion exchanged the grateful service owed to One Who had so honoured him for slavery to disgraceful passions.

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 vision of God. He tells us that he was himself the object of special honour and love on the part of Christ our Saviour, so as even to recline next Him, actually in the very bosom of the Lord, deeming this circumstance a token of His surpassing affection towards him. Nearest therefore to God, and as it were in the highest place in His honour, will most especially be those whose heart is pure: and to them also the Saviour Himself assigns conspicuous honour when He says that the pure in heart shall be blessed, for they shall see God. And we shall bring forward, as evidence of the truth of this saying, even this very wise Evangelist himself. For he has seen the glory of Christ, according to his own words, for he says: I beheld His glory, the glory as of the Only-begotten of the Father, full of grace and truth. For surely not with bodily eyes could any one gaze at the nature of Him Who to every creature is absolutely invisible. For, according to the Saviour's words: No man hath seen the Father, save He Which is from God, that is, the Son; He hath seen the Father. To those however who keep their mind untainted by worldly stain, and freed from vain imagination whose only concern is with this life, it seems that Christ reveals His own peculiar glory by a subtle and perhaps incomprehensible process, thereby showing forth also the glory of the Father. For it must have been with this meaning that He said: He that hath seen Me hath seen the Father.

[AD 258] Cyprian on John 13:27

That the devil has no power against man unless God have allowed it. In the Gospel according to John: "Jesus said, Thou couldest have no power against me, unless it were given thee from above." Also in the third of Kings: "And God stirred up Satan against Solomon himself." Also in Job, first of all God permitted, and then it was allowed to the devil; and in the Gospel, the Lord first permitted, by saying to Judas, "What thou doest, do quickly." Also in Solomon, in the Proverbs: "The heart of the king is in God's hand."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 300] Ammonius of Alexandria on John 13:27

Since Satan saw Judas wishing to betray the Lord and hastening to do this, then “he entered him.” It is one thing for the devil to assail someone and quite another for the devil to enter him, just as it is one thing to strike someone outwardly and quite a different matter to hit someone’s vital organ or thrust a sword into him.

Source: FRAGMENTS ON JOHN 457

[AD 407] John Chrysostom on John 13:27

Laughing at him for his shamelessness. As long as he belonged to the band of disciples he dared not spring upon him, but attacked him from without; but when Christ made him manifest and separated him, then he sprang upon him without fear. It was not fitting to keep within one of such a character, and who so long had remained incorrigible. Wherefore He henceforth cast him out, and then that other seized him when cut off, and he leaving them went forth by night.

Jesus says unto him, Friend, that you do, do quickly.

[AD 407] John Chrysostom on John 13:27

Let no one … be a deceiver, no one full of evil, no one holding venom in his mind, lest his partaking lead to condemnation. After Judas took what was offered, the devil hastened into him, not because the devil despised the Lord’s body but because he despised Judas for his shamelessness. Thus you may learn concerning those who partake unworthily of the divine mysteries, that these especially are the ones the devil invades and enters at once, just like he did to Judas of old. Honors, indeed, are of benefit to those who are worthy, but those who enjoy them without deserving them are propelled into greater retribution. I say these things not to frighten but to protect you.

Source: SERMON ON THE BETRAYAL BY JUDAS 1.6

[AD 428] Theodore of Mopsuestia on John 13:27

What Judas believed to be hidden and turning around in his mind was disclosed through the handing of the bread and made known to all the disciples. He was so far away from the admirable virtue of the one who knows the inner thoughts that, even though he had to feel ashamed and blush because of that public rebuke, he on the contrary confirmed even more inside himself the will of his iniquity. And since he was offended by the blame [he received], he prepared to execute his crime at once. The Evangelist rightly called this thought the entry of Satan by attributing to Satan the confirmation of Judas’s will.

Source: COMMENTARY ON JOHN 6.13.27-30

[AD 430] Augustine of Hippo on John 13:27

But now, after the bread, Satan entered into Judas, no longer to tempt one who belonged to another but to take possession of him as his own.

Source: TRACTATES ON THE GOSPEL OF JOHN 62.2

[AD 430] Augustine of Hippo on John 13:27

The one who persuaded Judas to betray Christ is the one who persuaded him to hang himself with a noose. He repented, you remember, of “having betrayed righteous blood,” but his repentance was without hope. He repented, but he also despaired. He did not believe he would receive mercy. He did not come to the one he had betrayed and ask him his pardon. He did not ask for pardon from him; he did not implore him to set him free; he did not entrust himself to his blood for redemption.

Source: SERMON 313E.4

[AD 444] Cyril of Alexandria on John 13:27

Most distinct was the token to mark the traitor that the Saviour showed to His own disciples. For when He had dipped the sop He gave it to him, thereby making clearly evident who it was that did eat of His bread, and was now about to lift up his heel against Him. Nevertheless the very wise Evangelist tells us that the guide and instigator of his impiety and accursed cruelty to Christ, and the deviser of the whole scheme, had rushed into the heart of the traitor, even that Satan in all his evil power had taken up his abode within him after the giving of the sop. And let no one suppose on the contrary that the sop was to the traitor the cause of his being possessed by Satan. For we shall not have so nearly reached the verge of madness, nor shall we even prove ourselves so bereft of proper intelligence, as to suppose that such a gift could have afforded the evil one any pretext for an entrance; but we will rather say this, keeping our statement about the traitor well within the limits of the truth:----Seeing that, although perfect love had been shown towards him, and nothing was in any way lacking of the things that are generally reckoned to imply a disposition to confer honour, he still clung fast to the same evil endeavours, never correcting by repentance his wicked thoughts, never turning his heart away from its ungodly designs, never weeping in bitter sorrow for the wickedness he had so much as dared to conceive; but still thirsting more and more to accomplish to the full his impious purpose, and so to be finally ruined by his own evil recklessness: Satan consequently entered into him, finding his heart ready and open like a gate to receive him, unprotected by sobriety; and seeing that his mind was not locked against him, but rather already inflamed with a willingness to do whatsoever he might wish and suggest.

And by searching thoroughly the inspired Scripture we shall find this to be an accustomed habit, as we may say, of the evil one. He at the beginning opens his attack by trying the hearts of those who worship God, first of all sowing the seed of evil questionings, and inciting us with the bait of paltry pleasures to false steps of various kinds. And he above all most violently assaults us at any point where he sees we have already suffered and been vanquished before. For he always uses somehow our own weakness as an auxiliary to his wicked devices, and employs again the passion which previously injured our soul. Thus, for example, he harasses one man perhaps with violent assaults through the senses which become the most depraved incentives to fleshly pleasures; whereas in the case of another who is overcome by base gains, to make a profit of unholy wealth seems somehow held up to honour as the best thing possible. Whenever therefore he makes war against us, he uses as an auxiliary force the passion that has before held sway in warring against us, and by its agency he ever devises the scheme of our perdition. For just as a commander, skilled in generalship, when laying siege to a city, hastens with all speed and by every device to attack the weakened parts of the wall, thither ordering his battering-engines to be brought into action, well knowing that in those quarters the capture will be easy; even so methinks Satan, when intending to lay siege to a human soul, sets to work at its weakest part, thinking that he will by this means bring it into easy subjection, especially when he sees it receiving no assistance from those helps by which it is likely the passion would be defeated, such as noble emotions, provocations to manly courage, suggestions to devotion, and the mystic Eucharist. For this most of all is effective as an antidote to the murderous poison of the devil.

Therefore it happened that the traitor was not dismayed at rebukes uttered as yet quietly and secretly, nor did he even regard the invincible might of love, nor honour and glory and grace, nor the gift that he received from Christ. But hurrying on, without pausing to reflect or checking himself for a moment, his eyes fixed on that, and that alone, which had proved too strong for him once before, I mean the curse of avarice, he was now finally ensnared, and fell to utter ruin. For no longer has he Satan merely as a counsellor, but he takes him now to be master of his whole heart and absolute dominator of his thoughts, who was at first merely an adviser who whispered suggestions. For Satan entered into him, according to the language of the gospel.

We must therefore be on our guard against, and very carefully avoid, the harm that may result from the first approaches of evil; and we ought as a duty to remember him who said: If the spirit of the powerful one rise up against thee, leave not thy place, for a remedy will keep in check great sins. For necessity would compel us again to grant authority over our thoughts to the spirit of the powerful one. If there is 2 not in us the power to resist altogether, still we are at any rate able to check a growing impulse at the outset, and not to allow it to take deep root by lazily yielding and giving way to it: rather we should hasten to extirpate it, as the germ of bitterness, desiring that our minds should be free from its vexations. Else we must surely know that Satan will prevail little by little through continual flattery, and we shall probably experience something like what the Psalmist did, who says: Before I was humbled, I went wrong. For before we suffer the full effect of the sin, we go astray in yielding assent to evil thoughts, cherishing them with approval, and so by this means giving Satan a place of access. And the case of the traitor will be to us a type and example of the whole matter.

[AD 444] Cyril of Alexandria on John 13:27

When a skilled general lays siege to a city, he spares no effort to quickly attack the weakest parts of the wall with his battering rams, knowing that in such areas the capture will be easy. I believe that Satan employs an identical strategy when laying siege to the human heart, attacking at its weakest point, thinking that he will easily bring it into subjection especially when he sees it unfortified by those reinforcements that would likely repel the attack of the passions such as emotions that are under control, bold courage, a devotional heart, and most importantly, the mystical Eucharist, for this is the most effective antidote to the murderous poison of the devil.

Source: COMMENTARY ON THE GOSPEL OF JOHN 9

[AD 444] Cyril of Alexandria on John 13:27

Our Lord Jesus the Christ may now appear to be addressing Satan himself rather than the disciple who by careless infatuation had fallen into Satan’s power.… It is as though Jesus is saying, “That work of yours, O Satan, which you alone know and which is ever dear to you, see that you do it quickly. You killed the prophets, and you were always leading the Jews to impiety. In time past you obtained the death by stoning of those who were sent as ambassadors to Israel bearing the word of salvation. You did not spare one of those who were sent from God. Toward them you showed your incredible brutality and the excess of your madness. And now I have come following in their steps.… I have come to overthrow the sovereignty of sin that you have brought to power and to make clear to everyone the one who is truly God by nature. But I know full well your implacable temper. The harm you desire to inflict on all who wish to accomplish works like I have come to do is what you inflict on me now. But you will cause me no more grief by being swift to attack and quick in your assault, even though you will inflict great pain on me at first.” … Jesus’ words are not so much an exhortation as a threat to his enemy. It is as though some handsome youth in early manhood, his heart swelling with fresh vigor at the sight of an opponent running at full speed to attack him, were to pick up a sharp battle axe in his right hand, and in full knowledge that his enemy will no sooner reach him than die, were to call out, “What you are going to do, do it quickly, for you will feel the force of my right arm.” And surely this would not be the cry of one who is eager to die but rather the cry of one who knows certainly that he will be victorious and will prevail over the one who wishes to hurt him.

Source: COMMENTARY ON THE GOSPEL OF JOHN 9

[AD 407] John Chrysostom on John 13:28

3. Wonderful insensibility! How could it be that he was neither softened nor shamed; but rendered yet more shameless, went out. The do quickly, is not the expression of one commanding, nor advising, but of one reproaching, and showing him that He desired to correct him, but that since he was incorrigible, He let him go. And this, the Evangelist says, no man of those that sat at the table knew. Some one may perhaps find here a considerable difficulty, if, when the disciples had asked, Who is it? and He had answered, He to whom I shall give a sop when I have dipped it, they did not even so understand; unless indeed He spoke it secretly, so that no man should hear. For John on this very account, leaning by His breast, asked Him almost close to His ear, so that the traitor might not be made manifest; and Christ answered in like manner, so that not even then did He discover him. And though He spoke emphatically, Friend, that you do, do quickly, even so they understood not. But he spoke thus to show that the things were true which had been said by Him to the Jews concerning His death. For He had said to them, I have power to lay down My life, and I have power to take it again: and, No man takes it from Me. John 10:18 As long then as He would retain it, no man was able (to take it); but when He resigned it, then the action became easy. All this He implied when He said, That you do, do quickly. Yet not even then did He expose him, for perhaps the others might have torn him in pieces, or Peter might have killed him. On this account no man at the table knew. Not even John? Not even he: for he could not have expected that a disciple would arrive at such a pitch of wickedness. For since they were far from such iniquity themselves, they could not suspect such things concerning others. As before He had told them, I speak not of you all John 13:18, yet did not reveal the person; so here, they thought that it was said concerning some other matter.

It was night, says the Evangelist, when he went out. Why tellest thou me the time? That you may learn his forwardness, that not even the time restrained him from his purpose. Yet not even did this make him quite manifest, for the others were at this time in confusion, occupied by fear and great distress, and they knew not the true reason of what had been said but supposed that He spoke thus, in order that Judas might give somewhat to the poor. For He cared greatly for the poor, teaching us also to bestow much diligence on this thing. But they thought this, not without a cause, but because he had the bag. Yet no one appears to have brought money to Him; that the female disciples nourished Him of their substance, it has said, but this it has nowhere intimated. Luke 8:3 But how did He who bade His disciples bear neither scrip, nor money, nor staff, Himself bear a bag to minister to the poor? That you may learn, that it behooves even him who is exceedingly needy and crucified, to be very careful on this point. For many things He did in the way of dispensation for our instruction. The disciples then thought that He said this, that Judas should give something to the poor; and not even this shamed him, His not being willing even to the last day to make him a public example. We too ought to do the like, and not parade the sins of our companions, though they be incurable. For even after this He gave a kiss to the man who came to betray Him, and endured, such an action as that was, and then proceeded to a thing of far greater daring, the Cross itself, to the death of shame, and there again He manifested His lovingkindness. And here He calls it glory, showing us that there is nothing so shameful and reproachful which makes not brighter him who goes to it, if it be done according to the will of God. At least after the going forth of Judas to the betraying, He says,

[AD 407] John Chrysostom on John 13:28

It is not easy to see how the disciples did not understand him when they had asked, “Who is he,” and he had replied, “He it is to whom I shall give the bread.” [How is it that they did not understand him], unless it was that he spoke too low to be heard and that John lay on his breast when he asked the question. In other words, he did it for the very reason that the traitor might not be made known.… For had Christ made him known … perhaps Peter would have killed him. And so it was, then, that none at the table knew what our Lord meant. But why didn’t John know? Because he could not conceive how a disciple could fall into such wickedness: he was far from such wickedness himself and therefore did not suspect it of others.… What they thought he meant we are told in what follows.

Source: HOMILIES ON THE GOSPEL OF JOHN 72.3

[AD 444] Cyril of Alexandria on John 13:28

It may seem perhaps to some that this present verse is somewhat out of harmony, and not in a very close connection with what has been just previously said. "For what can be the reason," some one may ask, and not inappropriately, "that, while reproving the would-be traitor, and in a secret and somewhat obscure fashion seeking to divert him from his murderous design against Himself, the Lord now seems to be spurring him on to carry it into action, and urges him to proceed without delay to such an accursed and impious deed? And verily," he would say, "what need was there to urge on, more than he himself was inclined, one who was possessed by a disease that sprang out of his own heart, to commit a crime that had been started by his own device; instead of rather curbing his passion by admonitions to amendment, and hindering him from carrying out his intended plans?" One might readily say that the objection here alleged was wanting in proper cogency: still, by fastening our attention more keenly on the sense involved in the passage, we shall find that nothing is spoken unfittingly, but that on the contrary there is latent in the words a very pertinent signification, which I will endeavour briefly to set forth as far as I am able.

It was therefore not without careful foresight that the wise Evangelist told us in the preceding verses that Satan himself had forced his way and entered into the heart of the traitor, to the end that our Lord Jesus the Christ may now appear to be really and truly addressing Satan himself rather than the disciple who by heedless infatuation had fallen into his power, when He said: That thou doest, do quickly. It is as though He were saying plainly: "That work of thine, O Satan, whereof thou alone knowest, and which is ever dear to thee, see that thou do quickly. Thou killedst the prophets: thou wast ever leading on the Jews to impiety: in former days thou didst procure the death by stoning of those who were sent as ambassadors bearing the word of salvation to Israel: thou sparedst not one of those who were sent forth from God: towards them thou didst show forth thy incredible brutality and the excesses of thy madness. And now I am come following in their steps. To those who are still wandering in error I bring the power to avoid wandering so again for ever: to those that are in darkness I ensure a life within the light of God: and to those who have fallen into thy net, and become a prey to thy cruelty, I bring the power of escape from all thy snares. I am come to break up the sovereignty of the sin that thou hast caused to reign, and to make manifest to every man Who is in His nature the true God. But full well I know thy implacable temper. Whatsoever harm therefore thou art wont to attempt against all who wish to accomplish such works as I have come to do, that do thou even now practise against Me. For thou wilt cause Me no more grief by being swift to attack and |203 very urgent in thy assault, however great will be the pang piercing through Me at first."

Verily I for my part imagine that these words of the Saviour imply by somewhat obscure intimations the substance of what I have just said: but pray let us now proceed further to investigate the reason for His urging that the daring deed should be hastened. Terrible indeed beyond all description is the rash cruelty of the godless sinners who had deliberately planned in their ungovernable madness the outrageous crime. Before Him there lay, as He knew, insults and blasphemies intolerable, stripes and spitting, and the final misery of the death on the tree; nails and cross, vinegar and gall, and the spear-wounds. Why then, one may ask, does He hasten it on, and desire that the devil's designs concerning His passion should be brought to a speedy accomplishment? For the Jews were indeed instruments and accomplices in the crime, but it is to the devil that we will attribute the original authorship of the wicked deeds, as well as the supreme direction of the whole matter on to its most accursed conclusion. Still, however terrible may have been the daring insults offered to Christ by the unholy Jews, and however intolerable the overweening impiety of those who crucified Him, He knew most fully the ultimate purpose of all He had to suffer, and foresaw everything that would follow therefrom. For by the effect of His precious cross the sovereignty of the devil was doomed to fall to eternal ruin; death was to be deprived of its sting, and the sway of corruption to be destroyed; the human race was to be freed from that ancient curse, and to be enabled through the gracious love of our Saviour Christ to hope for the annulling of the sentence: Earth thou art, and to earth shalt thou return; all iniquity, in the words of the prophet, was to stop her mouth, and those in all the world that know not Him Who alone is in His nature God were to be utterly brought to nought, and no longer to condemn those that had been in her power but were justified by faith in Christ; and for the time to come the gate of paradise was to be expected to be opened. The world below was to be united with the world above, and the heavens to be opened, according to the saying of Christ; and the bands of the holy angels were to ascend and descend upon the Son of Man. Tell me therefore, seeing that such wondrous blessings were now in store for men, and that so brilliant an expectation was raised into existence for us by the agency of the salutary cross, was it not a matter of course that He Who thirsted for our salvation, and for this cause was made like unto us except in sin, should be eager to see actually present the time for which He longed thus earnestly? And was it not natural for One Who knew no evil to despise the handiwork of devilish ingenuity, and to hasten rather to pass onward to the ardently-desired period of such a joyous consummation?

To Satan then, who knew not that he was fighting against his own existence, and was utterly unconscious of going headlong to ruin in bringing to its accomplishment Christ's death upon the Cross, the Saviour addressed the words: That thou doest, do quickly. For this is the language of one threatening rather than of one exhorting. It is as though some handsome youth in early manhood, his heart swelling with fresh vigour at the sight of an opponent running at full speed to attack him, were to equip his right arm with a keen battle-axe; and, in full knowledge that his enemy will no sooner reach him than die, were then perchance to exclaim: "That thou doest, do quickly; for thou wilt feel the force of my right arm." And surely this would not be the speech of one who is desirous to die, but rather of one who knows certainly that he will be victorious, and will prevail over him who wishes to harm him. In this spirit our Lord Jesus the Christ urges Satan to speed more quickly on his course of daring assault upon Him. For the time has come when He will exhibit the offender fallen into feebleness and universal contempt, and will present to our view the world liberated from the tyrant who in arrogance held it of old, and prevailed against it by cunning deceit so far as even to turn it away from faith in God. The disciples however understand not the force of the saying, and this (it seems) in accordance with the Divine dispensation, as Christ did not unfold its meaning to them: since in other places indeed we find Him teaching them that He would be delivered into the hands of sinners, and that He would be crucified, and put to death, and would rise again on the third day; but ever charging them by no means to tell this to any man. For His aim was to prevent the prince of this world from knowing who in very nature He was, to the end that He might actually be crucified, and by His crucifixion might destroy death, and effectually accomplish salvation for them that believe on Him. Therefore in accordance with His Divine purpose He conceals the deepest meaning of His words: for as God He ever knows what is best for man.

[AD 407] John Chrysostom on John 13:29

None of the disciples contributed this money, but it is hinted that it was certain female disciples who, it is said, ministered to him of their means.… But how was it that he, who forbade purses, and staff and money, carried bags for the relief of the poor? It was to show you that even the very poor, those who are crucified to this world, ought to attend to this duty. He did many things in order to instruct us in our duty.

Source: HOMILIES ON THE GOSPEL OF JOHN 72.3

[AD 430] Augustine of Hippo on John 13:29

Our Lord then had a money box in which he kept the offerings of the faithful to supply either the wants of his own followers or the poor. This is where the custom of the church having money was first introduced. Our Lord shows that his commandment not to think about tomorrow does not mean that the saints should never save money but that they should not neglect the service of God for it or let the fear of want tempt them to injustice.

Source: TRACTATES ON THE GOSPEL OF JOHN 62.5

[AD 444] Cyril of Alexandria on John 13:29

The disciples failing to understand the force of Christ's words, readily resort to their ideas of what was usual, and suppose that Christ is once more indicating such commands as it was His wont to give. For as the feast was near at hand, they expected He was ordering the one who had the bag to buy something of what was necessary for it, or at least was very probably bidding him discharge that duty of which Christ was ever careful, namely, to give to the needy what He could, according to the resources at His disposal. For the Lord is gracious and merciful, as it is written. And for us also, the example of this occurrence will be found to be most excellent. For I think that those who wish to celebrate a feast in purity of heart and in a manner well-pleasing to God must not regard their own enjoyment alone, nor must they even take thought as to how they themselves alone may keep the feast in all its fullest gladness; but rather they must interweave with their thoughtfulness about themselves the spirit of mercy towards others who are in need. For then, and then only, fulfilling the Divine law of mutual love, shall we in perfection celebrate a truly spiritual feast to the honour of the Saviour Christ. Therefore also the law ordained of old for the Jews concerning the ingathering of the manna, charges those who are able to gather it not to do so for themselves alone: for it says: Gather ye every man for your companions that are in the tents. For if any one of their tent-mates was troubled with sickness, those who were free from that affliction, lending him as it were their own vigour, gathered in with their own measure what was enough for the weak as well; so that, in the words of Scripture: He that gathered much had nothing over, and he that gathered little had no lack. For so it happened, by a sort of mingling of their stores, that the principle of equality was preserved for all. He therefore does dishonour to the example suitable for holy feasts, who does not combine care for the needy with anxiety on his own account. For the union of these would in very truth make a festival perfect.

[AD 253] Origen of Alexandria on John 13:30

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 “he went out” truly, for he not only went out of the house in which the supper was held, according to the simpler meaning, but he also went out from Jesus in a final sense, analogous to the statement “they went out from us.”

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.300-301

[AD 253] Origen of Alexandria on John 13:30

“And it was night,” has not been interjected in vain by the Evangelist. The perceptible night at that time was symbolic, being an image of the night that was in Judas’s soul when Satan, the darkness that lies over the abyss, entered him.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.313

[AD 444] Cyril of Alexandria on John 13:30

In haste he hurries away in obedience to the will of Satan, and like one stung and goaded on to madness he rushes from the house. He sees nothing that can overcome his love of gain, and, marvellous though it is, we shall find him in no way benefited by the gift from Christ, of course because of his irrepressible inclination for getting money. For, completely overpowered by his passion, and possessed heart and soul by the father of all iniquity, the wretched man henceforward cannot even discern whither he is rushing on. So with his soul sunk in a night of its own, and darkened by a gloom-bringing swarm of unholy thoughts, he falls headlong into the abyss of Hades as into a trap; and, according to the saying in Proverbs, he flees away as a stag smitten to the liver with a dart, or like a dog into chains, and knoweth not that he runneth with peril of his life. And it seems to me that the inspired Evangelist did not without a purpose say that, having received the sop, he straightway went out. For Satan is terribly wont to urge on those whom he has once captured, and who have once for all fallen into his power, to straightway accomplish their evil works; and, throwing aside all delay, to compel them even against their will to carry out his pleasure. He fears, perhaps, with his usual bitterness of spirit and continual maliciousness, lest perchance in the interval of postponement some change of mind should overtake the man, inducing him to repent and to form a good resolution, and causing him to lay aside his pleasure in sin as a drunkard might leave off drunkenness; and so drag out of his net a victim whom he had deemed already caught in its toils. For this reason I suppose the offender harasses ever those who have fallen into his power, urging them to make great haste and speed in doing whatever is pleasing to him. For instance, he compels Judas, straightway after receiving the sop, as holding him now in his power, at once to proceed to that unholy deed; being very probably afraid as well of his repentance as of the effective power of Christ's gift, lest this, shining as a light in the heart of the man, should persuade him rather to make a deliberate choice of well-doing, or at any rate should give birth to the genuine honest temper of one who had been at length persuaded against his better feelings even to attempt the betrayal.

For that this is ever the wont of the demon in working against us we shall also see to be the case from what happened by way of type. The Jews were in subjection to Pharaoh while still in Egypt, and being by his orders sore vexed with laborious tasks in working with clay and making bricks, were allowed no time for the services they owed to God. For instance, Pharaoh says to the overseers of their tasks: Let the tasks of these men be made heavier, and let them not regard vain words; meaning by "vain words" their eagerness to escape to a state of freedom, their ardent passionate longing for this object, their lamentations over their slavery, and prayer for the greatest blessings. For he was not ignorant that in the leisure time which would be spent on these they would find great comfort. Passing then from the types to the perfect knowledge of the truer meanings, we shall find Satan ever hurrying onward to perform their wickedness those who have once fallen within his snares, and urging on those over whom he has already won a complete victory to be the ministers of such evil deeds as please him.

[AD 444] Cyril of Alexandria on John 13:30

In haste Judas hurries away in obedience to the will of Satan. Like one stung and goaded on to madness, he rushes from the house. He sees nothing that can overcome his love of gain, and, marvelous though it is, we shall find him in no way benefited by the gift from Christ due to his irrepressible greed for money.

Source: COMMENTARY ON THE GOSPEL OF JOHN 9

[AD 555] Romanos the Melodist on John 13:30

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

Source: KONTAKION ON JUDAS 33.12

[AD 220] Tertullian on John 13:31

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. “And God,” he says, “will also glorify him in himself.” In other words, the Father shall glorify the Son because [the Father] has [the Son] within himself. And even though the Son is prostrated to the earth and put to death, [the Father] would soon glorify [the Son] by his resurrection and make him conqueror over death.

Source: AGAINST PRAXEAS 23.11-12

[AD 253] Origen of Alexandria on John 13:31

After the glory of his miracles and his transfiguration, the next glorifying of the Son of man began when Judas went out with Satan, who had entered into him.… Because it is not possible that the Christ is glorified if the Father is not glorified in him, the statement “and God is glorified in him” is added to the words “now is the Son of man glorified.” But the glory that resulted from Jesus’ death for the human race did not belong to the only-begotten Word, which by nature does not die, nor to wisdom and truth, nor to any of the other titles that are said to belong to the divine aspects in Jesus. They belonged to the man who was also the Son of man born of the seed of David according to the flesh. … Now I think God highly exalted this [Son of] man when he became obedient “unto death, even the death of a cross.” For the Word in the beginning with God, God the Word, was not capable of being highly exalted. But the high exaltation of the Son of man that occurred when he glorified God in his own death consisted in the fact that he was no longer different from the Word but was the same with him … so that the humanity of Jesus became one with the Word when he who “did not consider equality with God as something to be grasped” was highly exalted. The Word, however, remained in his own grandeur or was even restored to it when he was again with God, God the Word being man. But Jesus glorified God in death, and “when he had despoiled the principalities and powers, he exposed them confidently, having triumphed in the cross.” “He also “made peace through the blood of his cross, whether they are things in earth or things in heaven.” … For in all these the Son of man was glorified, and God was glorified in him. Now since he who is glorified is glorified by someone, you will ask who this is.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.318, 321-22, 324-28

[AD 253] Origen of Alexandria on John 13:31

The noun glory is not used with reference to an indifferent entity in the way some of the Greeks take it, where they define glory to be approval by the multitude. It is clear that the noun is used of something over and above this from the following words in Exodus. “And the tabernacle was filled with the glory of the Lord.” … “And when [Moses] descended from the mountain [he] also did not know that the appearance of his facial skin had been glorified while he spoke with him.” …So far as the literal sense is concerned, there was a divine epiphany in the tabernacle and in the temple, which were destroyed, and in the face of Moses when he had conversed with the divine nature. But in a higher and more spiritual sense we are glorified, when with the eye of the understanding we penetrate into the things of God. For the mind, when it ascends above material things and spiritually sees God, is deified. The visible glory on the face of Moses is a figure of this spiritual glory. For it was his mind that was deified by its contemplation of God.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.330-31, 334, 338-39

[AD 253] Origen of Alexandria on John 13:31

But there is no comparison between the excellent glory of Christ and the knowledge of Moses whereby the face of his soul was glorified.… For the whole of the Father’s glory shines on the Son, who is the brightness of his glory and the express image of his person. Yes, and from the light of this whole glory there go forth particular glories throughout the whole rational creation, though none can take in the whole of the divine glory except the Son.…But only insofar as the Son was known to the world, so far was he glorified. And as yet he was not fully known. But afterward the Father spread the knowledge of him over the whole world, and then the Son of man was glorified in those who knew him. And of this glory he has made all who know him partakers, as the apostle said, “We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory,” that is, from his glory we receive glory. When he was approaching then that dispensation by which he was to become known to the world and to be glorified in the glory of those who glorified him, he says, “Now is the Son of man glorified.” And because “no one knows the Father but the Son, and he to whomever the Son will reveal him,” and the Son by the dispensation was about to reveal the Father, this is why he said, “And God is glorified in him.”

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.342, 353, 356-59

[AD 253] Origen of Alexandria on John 13:31

But the matters in this passage might be understood even more clearly as follows. Just as the name of God is blasphemed among the Gentiles because of some, so, because of the saints whose good works are seen very distinctly before people, the name of the Father who is in heaven is glorified. In whom, then, was it glorified more than in Jesus, since he committed no sin, nor was deceit found in his mouth, nor did he know sin? And since he is such as this, therefore, the Son is glorified, and God is glorified in him. But if God is glorified in him, the Father presents something to him in return that is greater than what the Son of man has done. For the glory of the Son of man, when the Father glorifies him, far exceeds the Father’s glory when he [the Father] is glorified in the Son, since it is only fitting that the greater should return the greater glory.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.360-63

[AD 253] Origen of Alexandria on John 13:31-32

(t. xxxii. 17.) After the glory of His miracles, and His transfiguration, the next glorifying of the Son of man began, when Judas went out with Satan, who had entered into him; Therefore when he was gone out, Jems said, Now is the Son of man glorified, and God is glorified in Him. For it is not the eternal only-begotten Word, but the glory of the Man born of the seed of David, which is here meant. Christ at His death, in which He glorified God, having spoiled principalities and powers, made a show of them, openly triumphing over them. (Colos. 2:15) And again, Made peace by the blood of His cross, to reconcile all things unto Himself, whether they be things in earth, or things in heaven. (Colos. 1:20) Thus the Son of man was glorified, and God glorified in Him; for Christ cannot be glorified, except the Father be glorified with Him. But whoever is glorified, is glorified by some one. By whom then is the Son of man glorified? He tells you; If God be glorified in Him, God shall also glorify Him in Himself, and shall straightway glorify Him.

(t. xxxii. 17.) Or thus: The word glory is here used in a different sense from that which some Pagans attach to it, who defined glory to be the collected praises of the many. It is evident that glory in such a sense is a different thing from that mentioned in Exodus, where it is said, that the glory of the Lord filled the tabernacle, (Exod. 40:34) and that the face of Moses was glorified. The glory here mentioned is something visible, a certain divine appearance in the temple, and on Moses' face; but in a higher and more spiritual sense we are glorified, when with the eye of the understanding we penetrate into the things of God. For the mind when it ascends above material things, and spiritually sees God, is deified: and of this spiritual glory, the visible glory on the face of Moses is a figure: for his mind it was that was deified by converse with God. But there is no comparison between the excellent glory of Christ, and the knowledge of Moses, whereby the face of his soul was glorified: for the whole of the Father's glory shines upon the Son, who is the brightness of His glory, and the express image of His Person. (Heb. 1:3) (c. 18.). Yea, and from the light of this whole glory there go forth particular glories, throughout the whole rational creation: though none can take in the whole of the divine glory, except the Son. But so far as the Son was known to the world, so far only was He glorified. And as yet He was not fully known. But afterward the Father spread the knowledge of Him over the whole world, and then was the Son of man glorified in those who knew Him. And of this glory He hath made all who know Him partakers: as saith the Apostle; We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, (2 Cor. 3:18) i. e. from His glory receive glory. When He was approaching then that dispensation, by which He was to become known to the world, and to be glorified in the glory of those who glorified Him, He says, Now is the Son of man glorified. (Matt. 11:27) And because no man knoweth the Father but the Son, and he to whomsoever the Son will reveal Him, and the Son by the dispensation (ἐκ τῆς οἰκονομίας) was about to reveal the Father; for this reason He saith, And God is glorified in Him. Or compare this with the text below: He that hath seen Me, hath seen the Father. (c. 14:9) The Father who begat the Word is seen in the Word, who is God, and the image of the invisible God. But the words may be taken in a larger sense. For as through some the name of God was blasphemed among the Gentiles, so through the saints whose good deeds are seen and acknowledged by the world, the name of the Father in heaven is magnified. But in whom was He so glorified as in Jesus, Who did no sin, neither was guile found in His mouth? Such being the Son, He is glorified, and God is glorified in Him. And if God is glorified in Him, the Father returns Him more than He gave. For the glory of the Son of man, when the Father glorifies Him, far exceeds the Father's glory, when He is glorified in the Son: it being fit that the greater should return the greater glory. And as this, viz. the glorifying of the Son of man, was just about to be accomplished, our Lord adds, And will straightway glorify Him.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on John 13:31

That God is glorified in Him, refers to the glory of the body, which glory is the glory of God, in that the body borrows its glory from its association with the Divine nature because God is glorified in Him, therefore He will; glorify Him in Himself, in that He who reigns in the glory arising from the glory of God, He forthwith passes over into God’s glory, leaving the dispensation of His manhood wholly to abide in God. Nor is He silent as to the time And shall straightway glorify Him. This referring to the glory of His resurrection which was immediately to follow His passion, which He mentions as present, because Judas had now gone out to betray Him; whereas that God would glorify Him in Himself, He reserves for the future. The glory of God was strewn in Him by the miracle of the resurrection; but He will abide in the glory of God when He has left the dispensation of subjection. The sense of these first words, Now is the Son of man glorified, is not doubtful: itis the glory of the flesh which is meant, not that of the Word But what means the next, And God is glorified in Him? The Son of man is not another Person from the Son of God for, the Word was made flesh (John 1:14). How is God glorified in this Son of man, who is the Sonof God? The next clause helps us; If God is glorified in Him, God also will glorify Him in Himself. A man is not glorified in himself, nor, on the other hand, does God who is glorified in man, because He receives glory, cease to be God. So the words, God is glorified in Him, either mean that Christ is glorified in the flesh, or that God is glorified in Christ. If God means Christ, it is Christ who is glorified in the flesh; if the Father, then it is the Sacrament of unity, the Father glorified in the Son. Again, God glorifies in Himself God glorified in the Son of man. This overthrows the impious doctrine that Christ is not very God, in verity of nature. For how can that which God glorifies in Himself be out of Himself? He whom the Father glorifies must be confessed to be in His glory, and He who is glorified in the glory of the Father, must be understood to be in the same case with the Father.

[AD 367] Hilary of Poitiers on John 13:31

In the words “Now is the Son of man honored, and God is honored in him,” we have first the glory of the Son of man, then the glory of God in the Son of man. So there is first signified the glory of the body, which it borrows from its association with the divine nature. And then follows the promotion to a fuller glory derived from an addition to the glory of the body.… Already before this [the Son] was reigning in the glory that springs from the divine glory. From this time forward, however, [the Son] is himself to pass into the divine glory … leaving behind the dispensation by which he is man so that his whole being may be eternally transformed into divinity. The time when this will happen is not hidden from us either.… At the moment when Judas arose to betray him, he signified as present the glory that he would obtain after his passion through the resurrection, but he assigned to the future the glory with which God would glorify him with himself. The glory of God is seen in him in the power of the resurrection. But he himself, after his state of humiliation, will be taken eternally into the glory of God, that is, into God, the all in all.

Source: ON THE TRINITY 11.42

[AD 367] Hilary of Poitiers on John 13:31-32

(xi. de. Trin. c. 42) That God is glorified in Him, refers to the glory of the body, which glory is the glory of God, in that the body borrows its glory from its association with the Divine nature. Because God is glorified in Him, therefore He will glorify Him in Himself, in that He who reigns in the glory arising from the glory of God, He forthwith passes over into God's glorya, leaving the dispensation of His manhood, wholly to abide in God. Nor is He silent as to the time: And shall straightway glorify Him. This referring to the glory of His resurrection which was immediately to follow His passion, which He mentions as present, because Judas had now gone out to betray Him; whereas that God would glorify Him in Himself, He reserves for the future. The glory of God was shown in Him by the miracle of the resurrection; but He will abide in the glory of God when He has left the dispensation of subjection. The sense of these first words, Now is the Son of man glorified, is not doubtful: it is the glory of the flesh which is meant, not that of the Word. But what means the next, And God is glorified in Him? The Son of man is not another Person from the Son of God, for, the Word was made flesh. (John 1:14) How is God glorified in this Son of man, who is the Son of God? The next clause helps us; If God is glorified in Him, God also will glorify Him in Himself. A man is not glorified in himself, nor, on the other hand, does God who is glorified in man, because He receives glory, cease to be God. So the words, God is glorified in Him, either mean that Christ is glorified in the flesh, or that God is glorified in Christ. If God means Christ, it is Christ who is glorified in the flesh; if the Father, then it is the Sacrament of unity, the Father glorified in the Son. Again, God glorifies in Himself God glorified in the Son of man. This overthrows the impious doctrine that Christ is not very God, in verity of nature. For how can that which God glorifies in Himself be out of Himself? He whom the Father glorifies must be confessed to be in His glory, and He who is glorified in the glory of the Father, must be understood to be in the same case with the Father.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on John 13:31

In this way rousing the dejected thoughts of the disciples, and persuading them not only not to despond, but even to rejoice. On this account He rebuked Peter at the first, because for one who has been in death to overcome death, is great glory. And this is what He said of Himself, When I am lifted up, then you shall know that I Am John 8:28; and again, Destroy this Temple John 2:19; and again, No sign shall be given unto you but the sign of Jonas. Matthew 12:39 For how can it be otherwise than great glory, the being able even after death to do greater things than before death? For in order that the Resurrection might be believed, the disciples did work greater things. But unless He had lived, and had been God, how could these men have wrought such things in His Name?

Ver. 32 . And God shall glorify Him.

What is, And God shall glorify Him in Himself? It is by means of Himself, not by means of another.

And shall straightway glorify Him.

4. That is, simultaneously with the Cross. For it will not be after much time, He says, nor will He wait for the distant season of the Resurrection, nor will He then show Him glorious, but straightway on the Cross itself His glories shall appear. And so the sun was darkened, the rocks rent; the veil of the temple was parted asunder, many bodies of saints that slept arose, the tomb had its seals, the guards sat by, and while a stone lay over the Body the Body rose; forty days passed by, and the Gift of the Spirit came, and they all straightway preached Him. This is, shall glorify Him in Himself, and shall straightway glorify Him; not by Angels or Archangels, not by any other power, but by Himself. But how did He also glorify Him by Himself? By doing all for the glory of the Son. Yet the Son did all. Do you see that He referrs to the Father the things done by Himself?

Ver. 33 . Little children, yet a little while I am with you— and as I said unto the Jews, Whither I go ye cannot come, so now I say to you.

He now begins words of sorrow after the supper. For when Judas went forth it was no longer evening, but night. But since they were about to come shortly, it was necessary to set all things before the disciples, that they might have them in remembrance; or rather, the Spirit recalled all to their minds. For it is likely that they would forget many things, as hearing for the first time, and being about to undergo such temptations. Men who were weighed down to sleep, (as another Evangelist says, Luke 22:45) who were possessed by despondency, as Christ says Himself, Because I have said these things unto you, sorrow has filled your hearts John 16:6, how could they retain all these things exactly? Why then were they spoken? It became no little gain to them with respect to their opinion of Christ, that in after times when reminded they certainly knew that they had long ago heard these things from Christ. But wherefore does He first cast down their souls, saying, Yet a little while I am with you? To the Jews indeed it was said with reason, but why do You place us in just the same class with those obstinate ones?  He by no means did so. Why then said He, 'As I said to the Jews'? He reminded them that He did not now, because troubles were upon them, warn them of these things, but that He had foreknown them from the first, and that they were witnesses who had heard that He had said these things to the Jews. Wherefore He added also the word, little children, that when they heard, As I said to the Jews, they might not deem that the expression was used in like sense towards themselves. It was not then to depress but to comfort them that He thus spoke, that their dangers might not, by coming upon them suddenly, trouble them to excess.

Whither I go, you cannot come. He shows that His death is a removal, and a change for the better to a place which admits not corruptible bodies. This He says, both to excite their love towards Him, and to make it more fervent. You know that when we see any of our dearest friends departing from us, our affection is warmest, and the more so, when we see them going to a place to which it is not even possible for us to go. These things then He said, terrifying the Jews, but kindling longing in the disciples. Such is the place, that not only not they, but not even you, My best beloved, can come there. Here He shows also His Own dignity.

So now I say to you. Why now? In one way to them, to you in another way; that is, not with them. But when did the Jews seek Him, when the disciples? The disciples, when they fled the Jews, when they suffered miseries unendurable and surpassing all description at the capture of their city, when the wrath of God was borne down upon them from every side. To the Jews therefore He spoke then, because of their unbelief, but to you now, that troubles might not come upon you unexpected.

Ver. 34 . A new commandment I give unto you.

For since it was likely that they would be troubled when they heard these things, as though they were about to be deserted, He comforts them, investing them with that which was the root of all blessings and a safeguard, love. As though He had said, Grieve ye at My departure? Nay, if you love one another, you shall be the stronger. Why then said He not this? Because He said what profited them more than this.

Ver. 35 . By this shall all men know that you are My disciples.

5. By this He at the same time showed that the company should never be extinguished, when He gave them a distinguishing token. This He said when the traitor was cut off from them. But how calls He that a new commandment which is contained also in the Old (covenant)? He made it new Himself by the manner; therefore He added, As I have loved you. I have not paid back to you a debt of good deeds first done by you, but Myself have begun, He says. And so ought you to benefit your dearest ones, though you owe them nothing; and omitting to speak of the miracles which they should do, He makes their characteristic, love. And why? Because it is this which chiefly shows men holy; it is the foundation of all virtue; by this mostly we are all even saved. For this, He says, is to be a disciple; so shall all men praise you, when they see you imitating My Love. What then? Do not miracles much more show this? By no means. For many will say, Lord, have we not in Your Name cast out devils? Matthew 7:22 And again, when they rejoice that the devils obey them, He says, Rejoice not that the devils obey you, but that your names are written in heaven. Luke 10:20 And this indeed brought over the world, because that was before it; had not that been, neither would this have endured. This then straightway made them perfect, the having all one heart and one soul. But had they separated one from the other, all things would have been lost.

Now He spoke this not to them only, but to all who should believe in Him; since even now, there is nothing else that causes the heathen to stumble, except that there is no love. But, says some one, they also urge against us the absence of miracles. But not in the same way. But where did the Apostles manifest their love? Do you see Peter and John inseparable from one another, and going up to the Temple? Acts 3:1 Do you see Paul disposed in a like way towards them, and do you doubt? If they had gained the other blessings, much more had they the mother of them all. For this is a thing that springs from a virtuous soul; but where wickedness is, there the plant withers away. For when, it says, iniquity shall abound, the love of many shall wax cold. Matthew 24:12 And miracles do not so much attract the heathen as the mode of life; and nothing so much causes a right life as love. For those who wrought miracles they often even called deceivers; but they could have no hold upon a pure life. While then the message of the Gospel was not yet spread abroad, miracles were with good reason marveled at, but now men must get to be admired by their lives. For nothing so raises respect in the heathen as virtue, nothing so offends them as vice. And with good reason. When one of them sees the greedy man, the plunderer, exhorting others to do the contrary, when he sees the man who was commanded to love even his enemies, treating his very kindred like brutes, he will say that the words are folly. When he sees one trembling at death, how will he receive the accounts of immortality? When he sees us fond of rule, and slaves to the other passions, he will more firmly remain in his own doctrines, forming no high opinion of us. We, we are the cause of their remaining in their error. Their own doctrines they have long condemned, and in like manner they admire ours, but they are hindered by our mode of life. To follow wisdom in talk is easy, many among themselves have done this; but they require the proof by works. Then let them look to the ancients of our profession. But about them they by no means believe; they enquire concerning those now living. For, show me, it says, your faith by your works James 2:18; but this is not the case; on the contrary, seeing us tear our neighbors worse than any wild beast, they call us the curse of the world. These things restrain the heathen, and suffer them not to come over to our side. So that we shall be punished for these also; not only for what we do amiss ourselves, but because the name of God is blasphemed. How long shall we be given up to wealth, and luxury, and the other passions? For the future let us leave them. Hear what the Prophet says of certain foolish ones, Let us eat and drink, for tomorrow we die. Isaiah 22:31 But in the present case we cannot even say this, so many gather round themselves what belongs to all. So chiding them also, the Prophet said, Will ye dwell alone upon the earth? Isaiah 5:8 Wherefore I fear lest some grievous thing come to pass, and we draw down upon us heavy vengeance from God. And that this may not come to pass, let us be careful of all virtue, that we may obtain the future blessings, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory now and forever, and world without end. Amen.

[AD 407] John Chrysostom on John 13:31

[God] will glorify him “by means of” himself, not by means of another. And he “will immediately glorify him,” that is, … not at some distant time after the resurrection. His glory will appear immediately while he is still on the cross. And indeed, the sun was darkened, the rocks split open, the veil of the temple was parted in two, many bodies of saints that slept arose, the tomb had its seals, the guards sat by, and while a stone lay over the body the body rose.… This happened not through the agency of angels or archangels, not by any other power, but by himself.

Source: HOMILIES ON THE GOSPEL OF JOHN 72.3-4

[AD 407] John Chrysostom on John 13:31-32

(Hom. lxxii. 2.) i. e. by Himself, not by any other. And shall straightway glorify Him, i. e. not at any distant time, but immediately, while He is yet on the very cross shall His glory appear. For the sun was darkened, rocks were rent, and many bodies of those that slept arose. In this way He restores the drooping spirits of His disciples, and persuades them, instead of sorrowing, to rejoice.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on John 13:31

1. I Know, dearly beloved, that some may be moved, as the godly to inquire into the meaning of, and the ungodly to find fault with, the statement, that it was after the Lord had given the bread, that had been dipped, to His betrayer that Satan entered into him. For so it is written: And when He had dipped the bread, He gave it to Judas Iscariot, the Son of Simon. And after the bread, then entered Satan into him. For they say, Was this the worth of Christ's bread, given from Christ's own table, that after it Satan should enter into His disciple? And the answer we give them is, that thereby we are taught rather how much we need to beware of receiving what is good in a sinful spirit. For the point of special importance is, not the thing that is received, but the person that receives it; and not the character of the thing that is given, but of him to whom it is given. For even good things are hurtful, and evil things are beneficial, according to the character of the recipients. Sin, says the apostle, that it might appear sin, wrought death to me by that which is good. Romans 7:13 Thus, you see, evil is brought about by the good, so long as that which is good is wrongly received. It is he also that says: Lest I should be exalted unduly through the greatness of my revelations, there was given to me a thorn in my flesh, the messenger of Satan to buffet me. For which thing I besought the Lord thrice, that He would take it away from me; and He said unto me, My grace is sufficient for you: for strength is made perfect in weakness. 2 Corinthians 12:7-9 And here, you see, good was brought about by that which was evil, when the evil was received in a good spirit. Why, then, do we wonder if Christ's bread was given to Judas, that thereby he should be made over to the devil; when we see, on the other hand, that Paul was visited by a messenger of the devil, that by such an instrumentality he might be perfected in Christ? In this way, both the good was injurious to the evil man, and the evil was beneficial to the good. Bear in mind the meaning of the Scripture, Whosoever shall eat the bread or drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. 1 Corinthians 11:27 And when the apostle said this, he was dealing with those who were taking the body of the Lord, like any other food, in an undiscerning and careless spirit. If, then, he is thus taken to task who does not discern, that is, does not distinguish from the other kinds of food, the body of the Lord, what condemnation must be his, who in the guise of a friend comes as an enemy to His table! If negligence in the guest is thus visited with blame, what must be the punishment that will fall on the man that sells the very person who has invited him to his table! And why was the bread given to the traitor, but as an evidence of the grace he had treated with ingratitude?

2. It was after this bread, then, that Satan entered into the Lord's betrayer, that, as now given over to his power, he might take full possession of one into whom before this he had only entered in order to lead him into error. For we are not to suppose that he was not in him when he went to the Jews and bargained about the price of betraying the Lord; for the evangelist Luke very plainly attests this when he says: Then entered Satan into Judas, who was surnamed Iscariot, being one of the twelve; and he went his way, and communed with the chief priests. Luke 22:3-4 Here, you see, it is shown that Satan had already entered into Judas. His first entrance, therefore, was when he implanted in his heart the thought of betraying Christ; for in such a spirit had he already come to the supper. But now, after the bread, he entered into him, no longer to tempt one who belonged to another, but to take possession of him as his own.

3. But it was not then, as some thoughtless readers suppose, that Judas received the body of Christ. For we are to understand that the Lord had already dispensed to all of them the sacrament of His body and blood, when Judas also was present, as very clearly related by Saint Luke; Luke 22:19-21 and it was after this that we come to the moment when, in accordance with John's account, the Lord made a full disclosure of His betrayer by dipping and holding out to him the morsel of bread, and intimating perhaps by the dipping of the bread the false pretensions of the other. For the dipping of a thing does not always imply its washing; but some things are dipped in order to be dyed. But if a good meaning is to be here attached to the dipping, his ingratitude for that good was deservedly followed by damnation.

4. But still, possessed as Judas now was, not by the Lord, but by the devil, and now that the bread had entered the belly, and an enemy the soul of this man of ingratitude: still, I say, there was this enormous wickedness, already conceived in his heart, waiting to be wrought out to its full issue, for which the damnable desire had always preceded. Accordingly, when the Lord, the living Bread, had given this bread to the dead, and in giving it had revealed the betrayer of the Bread, He said, What you do, do quickly. He did not command the crime, but foretold evil to Judas, and good to us. For what could be worse for Judas, or what could be better for us, than the delivering up of Christ—a deed done by him to his own destruction, but done, apart from him, in our behalf? What you do, do quickly. Oh that word of One whose wish was to be ready rather than to be angry! That word! expressing not so much the punishment of the traitor as the reward awaiting the Redeemer! For He said, What you do, do quickly, not as wrathfully looking to the destruction of the trust-betrayer, but in His own haste to accomplish the salvation of the faithful; for He was delivered for our offenses, Romans 4:25 and He loved the Church, and gave Himself for it. Ephesians 5:25 And as the apostle also says of himself: Who loved me, and gave Himself for me. Galatians 2:20 Had not, then, Christ given Himself, no one could have given Him up. What is there in Judas' conduct but sin? For in delivering up Christ he had no thought of our salvation, for which Christ was really delivered, but thought only of his money gain, and found the loss of his soul. He got the wages he wished, but had also given him, against his wish, the wages he merited. Judas delivered up Christ, Christ delivered Himself up: the former transacted the business of his own selling of his Master, the latter the business of our redemption. What you do, do quickly, not because you have the power in yourself, but because He wills it who has all the power.

5. Now no one of those at the table knew for what intent He spoke this unto him. For some of them thought, because Judas had the money-bag, that Jesus said unto him, Buy those things which we have need of against the feast; or, that he should give something to the poor. The Lord, therefore, had also a money-box, where He kept the offerings of believers, and distributed to the necessities of His own, and to others who were in need. It was then that the custom of having church-money was first introduced, so that thereby we might understand that His precept about taking no thought for the morrow Matthew 6:34 was not a command that no money should be kept by His saints, but that God should not be served for any such end, and that the doing of what is right should not be held in abeyance through the fear of want. For the apostle also has this foresight for the future, when he says: If any believer has widows, let him give them enough, that the church may not be burdened, that it may have enough for them that are widows indeed. 1 Timothy 5:16
6. He then, having received the morsel of bread, went immediately out: and it was night. And he that went out was himself the night. Therefore when the night had gone out, Jesus said, Now is the Son of man glorified. The day therefore uttered speech unto the day, that is, Christ did so to His faithful disciples, that they might hear and love Him as His followers; and the night showed knowledge unto the night, that is, Judas did so to the unbelieving Jews, that they might come as His persecutors, and make Him their prisoner. But now, in considering these words of the Lord, which were addressed to the godly, before His arrest by the ungodly, special attention on the part of the hearer is required; and therefore it will be more becoming in the preacher, instead of hurriedly considering them now, to defer them till a future occasion.

[AD 430] Augustine of Hippo on John 13:31

Or think of it in this way: The unclean [i.e., Judas] went out; the clean remained with the one who cleanses them. This is how it will be when the tares are separated from the wheat. “The righteous shall shine forth as the sun in the kingdom of their Father.” Our Lord, foreseeing this, said this when Judas went out, as if the tares were now separated and he was left alone with the wheat, the holy apostles. “Now is the Son of man glorified,” as if to say, Behold what will take place at my glorifying, at which none of the wicked shall be present; none of the righteous shall perish. He does not say, Now is the glorifying of the Son of man signified. Rather [he says], “Now is the Son of man glorified,” just as it is not said, “That rock signified Christ,” but “That Rock was Christ.” … Scripture often speaks of the things signifying as if they were the things signified. And so, the Lord makes use of the words “Now is the Son of man glorified” in order to indicate that, in the completed separation of that arch sinner from their company and in the remaining around him of his saints, we have the foreshadowing of his glorification when the wicked shall finally be separated and he shall dwell with his saints throughout eternity.

Source: TRACTATES ON THE GOSPEL OF JOHN 63.2

[AD 430] Augustine of Hippo on John 13:31

But the glorifying of the Son of man is the glorifying of God in him, because he then adds, “And God is glorified in him,” which he proceeds to explain. If God is glorified in him—for he came not to do his own will but the will of him that sent him—God shall also glorify him in himself so that the human nature that was assumed by the eternal Word shall also be endowed with eternity.

Source: TRACTATES ON THE GOSPEL OF JOHN 63.3

[AD 430] Augustine of Hippo on John 13:31-32

(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. 13:43) Our Lord, foreseeing this, said, when Judas went out, as if the tares were now separated, and He left alone with the wheat, the holy Apostles, Now is the Son of man glorified; as if to say, Behold what will take place at My glorifying, at winch none of the wicked shall be present, none of the righteous shall perish. He does not say, Now is the glorifying of the Son of man signified; but, Now is the Son of man glorified; as it is not that rock signified Christ, but, That Rock was Christ. (1 Cor. 10:4) Scripture often speaks of the things signifying, as if they were the things signified. (c. 3). But the glorifying of the Son of man, is the glorifying of God in Him; as He adds, And God is glorified in Him, which He proceeds to explain; If God is glorified in Him—for He came not to do His own will, but the will of Him that sent Him—God shall also glorify Him in Himself, so that the human nature which was assumed by the eternal Word, shall also be endowed with eternity. And shall straightway glorify Him. He predicts His own resurrection, which was to follow immediately, not at the end of the world, like ours. Thus it is; Now is the Son of man glorified; the now referring not to His approaching Passion, but the resurrection which was immediately to follow it: as if that which was so very soon to be, had already taken place.

Source: Catena Aurea by Aquinas

[AD 604] Gregory the Dialogist on John 13:31-32

(ii. Mor. 11) By the time of the day is signified the end of the action. Judas went out in the night to accomplish his perfidy, for which he was never to be pardoned.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on John 13:32

The meaning of his opening words can hardly be disputed when he says, “Now is the Son of man glorified.” He was saying that all the glory that [the Son of man] obtains is not for the Word but for his flesh.… What, then, is the meaning of what follows … when he says that “God is glorified in him,” that is, in the Son of man? Tell me, then, is the Son of man the same as the Son of God? And since the Son of man is not one entity and the Son of God another—but he who is the Son of God is himself also the Son of man—who, pray tell, is the God who is glorified in this Son of man who is also the Son of God?… The third clause helps us with this when he adds, “If God is glorified in him, God has also glorified him in himself.” … Now, a man is not glorified in himself, nor, on the other hand, does God, who is glorified in the man, cease being God just because he receives glory.… “God is glorified in him” must certainly be referring either to Christ, who is glorified in the flesh, or to the Father, who is glorified in Christ. If it is Christ, Christ is clearly God who is glorified in the flesh. If it is the Father, we are face to face with the mystery of the unity, since the Father is glorified in the Son.… But when we consider that God glorifies in himself God who is glorified in the Son of man, by what loophole, pray tell, can your profane doctrine escape from the confession that Christ is very God according to the truth of his nature?… The Father glorifies him, not with a glory from without but in himself. By taking him back into that glory that belongs to himself and that [the Son] had with him before, the Father glorifies [the Son] with himself and in himself.

Source: ON THE TRINITY 9.40-42

[AD 428] Theodore of Mopsuestia on John 13:32

The time is near when the Son of man who was assumed will be glorified in a laudable way and in which, above all, God will be revealed before everybody through the things that happen to him. The events that happened at the time of the crucifixion, when the earth shook, the light of the sun was obscured, the darkness covered the earth, the sepulchers opened and the rocks were broken, showed how great was already—and how great would have been—the magnificence of the one who had been crucified. And, at the same time, they were the reason why people admired God who made the Son of man worthy of such an honor. “If God has been glorified in him, God will also glorify him in himself and will glorify him at once.” Evidently, he says, God is glorified by those things that are happening in him as much as he also glorifies him. It cannot happen that he appears to be admirable because of him if the things that happened to him were not great. And they, he says, had already been given to him.

Source: COMMENTARY ON JOHN 6.13.31-32

[AD 430] Augustine of Hippo on John 13:32

1. Let us give our mind's best attention, and, with the Lord's help, seek after God. The language of the divine hymn is: Seek God and your soul shall live. Let us search for that which needs to be discovered, and into that which has been discovered. He whom we need to discover is concealed, in order to be sought after; and when found, is infinite, in order still to be the object of our search. Hence it is elsewhere said, Seek His face evermore. For He satisfies the seeker to the utmost of his capacity; and makes the finder still more capable, that he may seek to be filled anew, according to the growth of his ability to receive. Therefore it was not said, Seek His face evermore, in the same sense as of certain others, who are always learning, and never coming to a knowledge of the truth; 2 Timothy 3:7 but rather as the preacher says, When a man has finished, then he begins; Sirach 18:7 till we reach that life where we shall be so filled, that our natures shall attain their utmost capacity, because we shall have arrived at perfection, and no longer be aiming at more. For then all that can satisfy us will be revealed to our eyes. But here let us always be seeking, and let our reward in finding put no end to our searching. For we do not say that it will not be so always, because it is only so here; but that here we must always be seeking, lest at any time we should imagine that here we can ever cease from seeking. For those of whom it is said that they are always learning, and never coming to a knowledge of the truth, are here indeed always learning; but when they depart this life they will no longer be learning, but receiving the reward of their error. For the words, always learning, and never coming to a knowledge of the truth, mean, as it were, always walking, and never getting into the road. Let us, on the other hand, be walking always in the way, till we reach the end to which it leads; let us nowhere tarry in it till we reach the proper place of abode: and so we shall both persevere in our seeking, and be making some attainments in our finding, and, thus seeking and finding, be passing on to that which remains, till the very end of all seeking shall be reached in that world where perfection shall admit of no further effort at advancement. Let these prefatory remarks, dearly beloved, make your Charity attentive to this discourse of our Lord's, which He addressed to the disciples before His passion: for it is profound in it self; and where, in particular, the preacher purposes to expend much labor, the hearer ought not to be remiss in attention.

2. What is it, then, that the Lord says, after that Judas went out, to do quickly what he purposed doing, namely, betraying the Lord? What says the day when the night had gone out? What says the Redeemer when the seller had departed? Now, He says, is the Son of man glorified. Why now? It was not, was it, merely that His betrayer had gone out, and that those were at hand who were to seize and slay Him? Is it thus that He is now glorified, to wit, that His deeper humiliation is approaching; that over Him are impending both bonds, and judgment, and condemnation, and mocking, and crucifixion, and death? Is this glorification, or rather humiliation? Even when He was working miracles, does not this very John say of Him, The Spirit was not yet given, because that Jesus was not yet glorified? Even then, therefore, when He was raising the dead, He was not yet glorified; and is He glorified now, when drawing near in His own person unto death? He was not yet glorified when acting as God, and is He glorified in going to suffer as man? It would be strange if it were this that God, the great Master, signified and taught in such words. We must ascend higher to unveil the words of the Highest, who reveals Himself somewhat that we may find Him, and anon hides Himself that we may seek Him, and so press on step by step, as it were, from discoveries already made to those that still await us. I get here a sight of something that prefigures a great reality. Judas went out, and Jesus is glorified; the son of perdition went out, and the Son of man is glorified. He it was that had gone out, on whose account it had been said to them all, And you are clean, but not all (ver. 10). When, therefore, the unclean one departed, all that remained were clean, and continued with their Cleanser. Something like this will it be when this world shall have been conquered by Christ, and shall have passed away, and there shall be no one that is unclean remaining among His people; when, the tares having been separated from the wheat, the righteous shall shine forth as the sun in the kingdom of their Father. Matthew 13:43 The Lord, foreseeing such a future as this, and in testimony that such was signified now in the separation of the tares, as it were, by the departure of Judas, and the remaining behind of the wheat in the persons of the holy apostles, said, Now is the Son of man glorified: as if He had said, See, so will it be in that day of my glorification yet to come, when none of the wicked shall be present, and none of the good shall be wanting. His words, however, are not expressed in this way: Now is prefigured the glorification of the Son of man; but expressly, Now is the Son of man glorified: just as it was not said, The Rock signified Christ; but, That Rock was Christ. 1 Corinthians 10:4 Nor is it said, The good seed signified the children of the kingdom, or, The tares signified the children of the wicked one; but what is said is, The good seed, these are the children of the kingdom; and the tares, the children of the wicked one. Matthew 13:38 According, then, to the usage of Scripture language, which speaks of the signs as if they were the things signified, the Lord makes use of the words, Now is the Son of man glorified; indicating that in the completed separation of that arch sinner from their company, and in the remaining around Him of His saints, we have the foreshadowing of His glorification, when the wicked shall be finally separated, and He shall dwell with His saints through eternity.

3. But after saying, Now is the Son of man glorified, He added, and God is glorified in Him. For this is itself the glorifying of the Son of man, that God should be glorified in Him. For if He is not glorified in Himself, but God in Him, then it is He whom God glorifies in Himself. And just as if to give them this explanation, He furthers adds: If God is glorified in Him, God shall also glorify Him in Himself. That is, If God is glorified in Him, because He came not to do His own will, but the will of Him that sent Him; and God shall glorify Him in Himself, in such wise that the human nature, in which He is the Son of man, and which was so assumed by the eternal Word, should also be endowed with an eternal immortality. And, He says, He shall straightway glorify Him; predicting, to wit, by such an asseveration, His own resurrection in the immediate future, and not, as it were, ours in the end of the world. For it is this very glorification of which the evangelist had previously said, as I mentioned a little ago, that on this account the Spirit was not yet in their case given in that new way, in which He was yet to be given after the resurrection to those who believed, because that Jesus was not yet glorified: that is, mortality was not yet clothed with immortality, and temporal weakness transformed into eternal strength. This glorification may also be indicated in the words, Now is the Son of man glorified; so that the word now may be supposed to refer, not to His impending passion, but to His closely succeeding resurrection, as if what was now so near at hand had actually been accomplished. Let this suffice your affection today; we shall take up, when the Lord permits us, the words that follow.

[AD 430] Augustine of Hippo on John 13:32

He predicts his own resurrection, which was to follow immediately, not at the end of the world like ours.… And so he says, “Now is the Son of man glorified.” The now refers not to his approaching passion but to the resurrection that was immediately to follow it, as if that which was so very soon to be had already taken place.

Source: TRACTATES ON THE GOSPEL OF JOHN 63.3

[AD 444] Cyril of Alexandria on John 13:32

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. For it is not meet to give that which is holy unto the dogs, as Christ Himself says, nor even to allow pearls to be insulted by the feet of swine. The very same lesson that He had thus given them before in the form of a parable He now endeavours to teach them at a time requiring its practice, and calling for a more distinct explanation of it. So then, after the departure of the traitor and his hasty withdrawal from the house, Christ now, as at the fitting moment, unfolds the mysteries to His true disciples, saying: Now is the Son of Man glorified; and by this He is pointing to His sufferings as Saviour, as being already at the doors, and after but a brief while to come upon Him. He says, however, that "the Son of Man" is glorified, meaning none other than Himself; not implying a separation in Himself, as some have thought, for the Christ is one only Son both before and after His incarnation, as well after He became man like unto us as before He had become man. But we must now inquire what manner of glorification that is to which He now specially alludes; for some perhaps may say: Was He not surely glorified before this, by the mighty wonders which He wrought? Surely, when with a single word He rebuked the angry rage of the sea and checked the violence of the fierce winds, then He was worshipped by those that were in the boat, and heard them say: Of a truth Thou art the Son of God. Again, when He had bidden Lazarus at Bethany return once more to life, the marvellous deed was noised abroad, even so much that as He went up to Jerusalem at the time of the feast all the people together with their babes came forth to meet Him, and joined in the strain of wondrous praise addressed to Him, saying: Blessed is He that cometh in the name of the Lord. Nay, more, there was a time when He brake five loaves and two small fishes, and satisfied therewith the hunger of the multitude who had come together unto Him, amounting to five thousand men, besides babes and women. And to some the wonder then wrought seemed so magnificent that, astonished at the greatness of the achievement, they sought even to proclaim Him king; for this the Evangelist himself has testified to us. And there would be no difficulty in extending our argument at length by enumerating many other deeds wherein Christ's glory was manifested no less highly than in those we have just mentioned. How then, after all, does it happen that He Who had been glorified long before speaks of Himself as glorified at this particular time? Truly He had been glorified in other ways, and had won for Himself most distinctly a reputation for possessing Divine authority: still the perfect consummation of His glory and the fulness of His fame were summed up in the facts of His suffering for the life of the world and opening by His own resurrection the gate through which all may rise. For if we examine as well as we may the real character of the mystery of His work, we shall see that He died, not merely for Himself, nor even especially for His own sake; but that it was on behalf of humanity that He suffered and carried out both the suffering in itself and the resurrection that followed. For in that He died according to the flesh, He offered up His own life as an equivalent for the life of all; and by rendering perfect satisfaction for all, He fulfilled in Himself to the uttermost the force of that ancient curse. And in that He has risen again from the dead to a life imperishable and unceasing, in Himself He raises the whole of nature. For having died once for all, thenceforward, as it is written, He dieth no more; death no more hath dominion over Him. For the death that He died, He died unto sin once: but the life that He liveth, He liveth unto God. This also will for Christ's sake be true even in our own case. For we shall rise, no more subject to death, but endowed with endless life; even though there will be hereafter a great diversity of lot among those that rise----I mean as regards their glory and the recompence which each shall receive as due to his works. Christ therefore, after becoming obedient to God the Father even unto death, yea, the death of the cross, according to the saying of Paul, was once again highly exalted, receiving the name which is above every name. For He Who was believed to be a mere man was glorified very much beyond that, by being acknowledged as in very truth really God and the Son of God; not being promoted to a new dignity in possessing the Divine nature, but rather returning with His flesh to the full enjoyment of that very glory which was equally His before He took flesh. For this reason then we shall reckon that He was now glorified, although there never was a time when He was not Lord of glory. For in Christ we do not find one of His God-befitting attributes appearing as a new thing, but all appear as having naturally belonged to Him as God, even before the time when He is said to have emptied Himself. But still, when the form of a servant had been assumed, forasmuch as He raised Himself to those conditions again, even after He became man, He is conceived of as being "glorified," and is said to have "received" [the exalted name]. With Christ therefore in His glorification, God the Father also is greatly glorified. And He is glorified in the Son; not as receiving from His Offspring any addition of glory, for of no such addition does the Divine and ineffable nature stand ever in need; but because it is made known of what a Son He is the Father. For even as it is a pride and a glory to the Son to have such a Being for His Father, likewise also methinks it is a pride and a glory even to the Father to have born from Himself so glorious a Son. Therefore Christ says this: And God is glorified in Him; and God shall glorify Him in Himself, and straightway shall He glorify Him: for at the same time the Father is glorified on account of the Son, and straightway glorifies the Son in return. For to Both, for the sake of Both, the ascription of glory extends.

But in order that we may bring down the application of the passage to our own level, and so make it a source of edification to our hearers, we will add this to what has been said. If in ourselves we glorify God, we may expect that we shall be glorified by Him. For, As I live, saith the Lord, them that honour Me I will honour, and they shall not be lightly esteemed. And God is glorified by us and in us, when, casting away the defilement of sin, we adorn our lives in all the beauty of good works. For thus it is that we live to His glory.

[AD 215] Clement of Alexandria on John 13:33

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. Again, therefore, He calls them children; for He says, "Children, a little while I am with you.".
Lignum hic prius erat aridum; si autem Logo obedierit, et sabbata custodieri, per abstinent am a peccatis, et fecerit mandata erit honorabilior iis, qui absque recta vitae institutione solo sermone erudiuntur. "Filioli, modicure "adhuc sum vobiscum".
It is He Himself who says, "Little children, a little while I am still with you."

Source: Clement of Alexandria The Instructor Book I

[AD 253] Origen of Alexandria on John 13:33-35

(t. xxxii. 17.) Or thus: The word glory is here used in a different sense from that which some Pagans attach to it, who defined glory to be the collected praises of the many. It is evident that glory in such a sense is a different thing from that mentioned in Exodus, where it is said, that the glory of the Lord filled the tabernacle, (Exod. 40:34) and that the face of Moses was glorified. The glory here mentioned is something visible, a certain divine appearance in the temple, and on Moses' face; but in a higher and more spiritual sense we are glorified, when with the eye of the understanding we penetrate into the things of God. For the mind when it ascends above material things, and spiritually sees God, is deified: and of this spiritual glory, the visible glory on the face of Moses is a figure: for his mind it was that was deified by converse with God. But there is no comparison between the excellent glory of Christ, and the knowledge of Moses, whereby the face of his soul was glorified: for the whole of the Father's glory shines upon the Son, who is the brightness of His glory, and the express image of His Person. (Heb. 1:3) (c. 18.). Yea, and from the light of this whole glory there go forth particular glories, throughout the whole rational creation: though none can take in the whole of the divine glory, except the Son. But so far as the Son was known to the world, so far only was He glorified. And as yet He was not fully known. But afterward the Father spread the knowledge of Him over the whole world, and then was the Son of man glorified in those who knew Him. And of this glory He hath made all who know Him partakers: as saith the Apostle; We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, (2 Cor. 3:18) i. e. from His glory receive glory. When He was approaching then that dispensation, by which He was to become known to the world, and to be glorified in the glory of those who glorified Him, He says, Now is the Son of man glorified. (Matt. 11:27) And because no man knoweth the Father but the Son, and he to whomsoever the Son will reveal Him, and the Son by the dispensation (ἐκ τῆς οἰκονομίας) was about to reveal the Father; for this reason He saith, And God is glorified in Him. Or compare this with the text below: He that hath seen Me, hath seen the Father. (c. 14:9) The Father who begat the Word is seen in the Word, who is God, and the image of the invisible God. But the words may be taken in a larger sense. For as through some the name of God was blasphemed among the Gentiles, so through the saints whose good deeds are seen and acknowledged by the world, the name of the Father in heaven is magnified. But in whom was He so glorified as in Jesus, Who did no sin, neither was guile found in His mouth? Such being the Son, He is glorified, and God is glorified in Him. And if God is glorified in Him, the Father returns Him more than He gave. For the glory of the Son of man, when the Father glorifies Him, far exceeds the Father's glory, when He is glorified in the Son: it being fit that the greater should return the greater glory. And as this, viz. the glorifying of the Son of man, was just about to be accomplished, our Lord adds, And will straightway glorify Him.

(t. xxxii. 19.) Little children, He says; for their souls were yet in infancy. But these little children, after His death, were made brethren; as before they were little children, they were servants.

(t. xxxii. 19.) But may there not be a deeper meaning in the words, yet a little while &c. After a little while He was not with them. In what sense not with them? Not because He was not with them according to the flesh, in that He was taken from them, was brought before Pilate, was crucified, descended into hell: but because they all forsook Him, fulfilling His prophecy: All ye shall be offended because of Me this night. He was not with them, because He only dwells with those who are worthy of Him. But though they thus wandered from Jesus for a little while, it was only for a little while; they soon sought Him again. Peter wept bitterly after his denial of Jesus, and by his tears sought Him: and therefore it follows, Ye shall seek Me, and as I said unto the Jews, whither I go, ye cannot follow Me now. To seek Jesus, is to seek the Word, wisdom, righteousness, truth, all which is Christ. To His disciples therefore who wish to follow Him, not in a bodily sense, as the ignorant think, but in the way He ordains, Whosoever doth not bear his cross, and come after Me, cannot be My disciple. Our Lord saith, Whither I go ye cannot follow Me now. For though they wished to follow the Word, and to confess Him, they were not yet strong enough to do so; The Spirit was not yet given to them, because that Jesus was not yet glorified. (supra c. 7)

(t. xxxii. 19.) As if He said, I say it to you, but with the addition of now. The Jews, who He foresaw would die in their sins, would never be able to follow Him; but the disciples were unable only for a little time.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on John 13:33

The statement “Yet a little while I am with you” is clear in the simple sense, so far as the literal sense is concerned, since he would soon no longer be with the disciples. First, he was arrested by the cohort and the tribune and the servants of the Jews who bound him and led him off to Annas first, and after this he was delivered to Pilate. Next, he was condemned to the cross, and then he spent three days and three nights in the heart of the earth.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.376

[AD 253] Origen of Alexandria on John 13:33

For in that “little while” in which they would not see him, they would seek Jesus, and for this reason they would weep and lament, although their grief would change to joy when the saying was fulfilled, “And again a little while and you will see me.” But to seek Jesus is to seek the Word, and wisdom, and justice, and truth and the power of God, all of which Christ is.

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.385, 387

[AD 407] John Chrysostom on John 13:33-35

(Hom. lxxii. 3) And therefore He said, little children; for He did not mean to speak to them, as He had to the Jews. Ye cannot follow Me now, He says, in order to rouse the love of His disciples. For the departure of loved friends kindles all our affection, and especially if they are going to a place where we cannot follow them. He purposely too speaks of His death, as a kind of translation, a happy removal to a place, where mortal bodies do not enter.

(Hom. lxxii. 3) Or, as I have loved you: for My love has not been the payment of something owing to you, but had its beginning on My side. And ye ought in like manner to do one another good, though ye may not owe it.

(Hom. lxxii. 4) Passing over the miracles, which they were to perform, He makes love the distinguishing mark of His followers; By this shall all men know that ye are My disciples, if ye have love one to another. This it is that evidences the saint or the disciple, as He calls him.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on John 13:33

“Where I go, you cannot come.” He shows that his death is a removal and a change for the better to a place that does not admit corruptible bodies. This he says both to excite their love toward him and to make it more fervent. You know that when we see any of our dearest friends departing from us, our affection is warmest, and the more so when we see them going to a place to which it is not even possible for us to go. He said these things then, terrifying the Jews but kindling longing in the disciples. This is such a place that not only they, but not even you, my most beloved, can come there. In this statement he also makes clear his own dignity [since he can go there].

Source: HOMILIES ON THE GOSPEL OF JOHN 72.4

[AD 428] Theodore of Mopsuestia on John 13:33

He references the time up until his passion when he says “only a little longer.” He says to the Jews, “You will look for me,” and adds, “and you will not find me,” because they would no longer see him anymore after his passion. But to his disciples he only says, “You will look for me.” Indeed, they looked for him and, since they were led by devotion in their search for him and saw themselves deprived of the care of their teacher, they found him. They saw him after his resurrection, and they lived and ate with him until he ascended into heaven.

Source: COMMENTARY ON JOHN 6.13.33

[AD 428] Theodore of Mopsuestia on John 13:33

But, he says, as I said to the Jews that they could not come where I go, “so now I say to you.” Notice that he added “now.” By saying that they could not come where he goes, he means that they still cannot face death like him. In fact, they all run away. And even Simon denied him. But he added “now” to declare that afterward they would disregard sufferings and trials. Indeed, after the descent of the Holy Spirit they even enjoyed suffering for Christ since they were fully confirmed in faith in him and in the promise of future things. Therefore, he says, even though you are led by love to look for me—I know that you do this because of your love for me—nevertheless you cannot prove now your love with your works since your natural weakness inspires you with fear. Therefore things are going to happen [now] that cannot happen in a different way. If you want, you can do what I am teaching you to do even now while you are still a little apprehensive since it is useful now, and it will be [even more] useful later.

Source: COMMENTARY ON JOHN 6.13.33

[AD 430] Augustine of Hippo on John 13:33-35

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. For we read in the Acts of the Apostles, that He was with them forty days after His resurrection. These forty days are what He means by, A little while I am with you.

(Tr. lxiv. 1) It may be understood too thus: I am as yet in this frail flesh, even as ye are, until I die and rise again. He was with them after His resurrection, by bodily presence, not by participation of human frailty. These are the words which I spake unto you, while I was yet with you, (Luke 24:44) He says to His disciples after His resurrection; meaning, while I was in mortal flesh, as ye are. He was in the same flesh then with them, but not subject to the same mortality. But there is another Divine Presence unknown to mortal senses, of which He saith, Lo, I am with you alway, even unto the end of the world. (Mat. 28:20) This is not the presence meant by, A little while I am with you; for it is not a little while to the end of the world: or even if it is a little while, because that in the eye of God, a thousand years are as one day, yet what follows shows that it is not what our Lord is here alluding to; for He adds, Whither I go ye cannot follow Me now. At the end of the world they were to follow Him, whither He went; as He saith below; Father, I will that they be with Me, where I am. (c. 17:24)

(Tr. lxiv. 4) Or He means that they were not yet fit to follow Him to death for righteousness' sake. For how could they, when they were not ripe for martyrdom? Or how could they follow our Lord to immortality, they who were to die, and not to rise again till the end of the world? Or how could they follow Him to the bosom of the Father, when none could partake of that felicity, but they whose love was perfected? When He told the Jews this, He did not add now. But the disciples, though they could not follow Him then, would be able to do so afterwards, and therefore He addsc, So now I say to you.

(Tr. lxv. 1) And now He teaches them how to fit themselves to follow Him: A new commandment I give unto you, that ye love one another. (Levit. 19:18) But does not the old law say, Thou shall love thy neighbour as thyself? Why then does He call it a new commandment? Is it because it strips us of the old man, and puts on us the new? That it renews the hearer, or rather the doer of it? Love does do this; but it is that love which our Lord distinguishes from the carnal affection: As I have loved you, that ye also love one another. Not the love with which men love one another, but that of the children of the Most High God, who would be brethren of His only-begotten Son, and therefore love one another with that love with which He loved them, and would lead them to the fulfilment of their desires.

(Tr. lxiv. 2) But do not think that that greater commandment, viz. that we should love the Lord our God, is passed by. For, if we understand the two precepts aright, each is implied in the other. He who loves God cannot despise His commandment that he should love his neighbour; and he who loves his neighbour in a heavenly spiritual way, in the neighbour loves God. That is the love which our Lord distinguishes from all human love, when He adds, As I have loved you. For what did He, in loving us, love, but God in us; not who was in us, but so that He might be? Wherefore let each of us so love the other, as that by this working of love, we make each other the habitations of God.

(Tr. lxv. 3) if He said, Other gifts are shared with you by those who are not mine; birth, life, sense, reason, and such good things as belong alike to man and brutes; nay, and tongues, sacraments, prophecy, knowledge, faith, bestowing of goods upon the poor, giving the body to be burned: but forasmuch as they have not charity, they are tinkling cymbals, they are nothing: nothing profits them.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on John 13:33

1. It becomes us, dearly beloved, to keep in view the orderly connection of our Lord's words. For after having previously said, but subsequently to Judas' departure, and his separation from even the outward communion of the saints, Now is the Son of man glorified, and God is glorified in Him;— whether He said so as pointing to His future kingdom, when the wicked shall be separated from the good, or that His resurrection was then to take place, that is, was not to be delayed, like ours, till the end of the world—and having then added, If God is glorified in Him, God shall also glorify Him in Himself, and shall straightway glorify Him, whereby without any ambiguity He testified to the immediate fulfillment of His own resurrection; He proceeded to say, Little children, yet a little while I am with you. To keep them, therefore, from thinking that God was to glorify Him in such a way that He would never again be joined with them in earthly intercourse, He said, Yet a little while I am with you: as if He had said, Straightway indeed I shall be glorified in my resurrection; and yet I am not straightway to ascend into heaven, but yet a little while I am with you. For, as we find it written in the Acts of the Apostles, He spent forty days with them after His resurrection, going in and out, and eating and drinking: Acts 1:3 not indeed that He had any experience of hunger and thirst, but even by such evidences confirmed the reality of His flesh, which no longer needed, but still possessed the power, to eat and to drink. Was it, then, these forty days He had in view when He said, Yet a little while I am with you, or something else? For it may also be understood in this way: Yet a little while I am with you; still, like you, I also am in this state of fleshly infirmity, that is, till He should die and rise again: for after He rose again He was with them, as has been said, for forty days in the full manifestation of His bodily presence; but He was no longer with them in the fellowship of human infirmity.

2. There is also another form of His divine presence unknown to mortal senses, of which He likewise says, Lo, I am with you always, even to the end of the world. Matthew 28:20 This, at least, is not the same as yet a little while I am with you; for it is not a little while until the end of the world. Or if even this is so (for time flies, and a thousand years are in God's sight as one day, or as a watch in the night,) yet we cannot believe that He intended any such meaning on this occasion, especially as He went on to say, You shall seek me, and as I said unto the Jews, Whither I go, you cannot come. That is to say, after this little while that I am with you, you shall seek me, and whither I go, you cannot come. Is it after the end of the world that, whither He goes, they will not be able to come? And where, then, is the place of which He is going to say a little after in this same discourse, Father, I will that they also be with me where I am? It was not then of that presence of His with His own which He is maintaining with them till the end of the world that He now spoke, when He said, Yet a little while I am with you; but either of that state of mortal infirmity in which He dwelt with them till His passion, or of that bodily presence which He was to maintain with them up till His ascension. Whichever of these any one prefers, he can do so without being at variance with the faith.

3. That no one, however, may deem that sense inconsistent with the true one, in which we say that the Lord may have meant the communion of mortal flesh which He held with the disciples till His passion, when He said, Yet a little while I am with you; let those words also of His after His resurrection, as found in another evangelist, be taken into consideration, when He said, These are the words which I spoke unto you, while I was yet with you: Luke 24:44 as if then He was no longer with them, even at the very time that they were standing by, seeing, touching, and talking with Him. What does He mean, then, by saying, while I was yet with you, but, while I was yet in that state of mortal flesh wherein ye still remain? For then, indeed, He had been raised again in the same flesh; but He was no longer associated with them in the same mortality. And accordingly, as on that occasion, when now clothed in fleshly immortality, He said with truth, while I was yet with you, to which we can attach no other meaning than, while I was yet with you in fleshly mortality; so here also, without any absurdity, we may understand His words, Yet a little while I am with you, as if He had said, Yet a little while I am mortal like yourselves. Let us look, then, at the words that follow.

4. You shall seek me: and as I said unto the Jews, Whither I go, you cannot come; so say I to you now. That is, you cannot come now. But when He said so to the Jews, He did not add the now. The former, therefore, were not able at that time to come where He was going, but they were so afterwards; because He says so a little afterwards in the plainest terms to the Apostle Peter. For, on the latter inquiring, Lord, where are You going? He replied to him, Whither I go you can not follow me now; but you shall follow me afterwards John 13:36. But what it means is not to be carelessly passed over. For whither was it that the disciples could not then follow the Lord, but were able afterwards? If we say, to death, what time can be discovered when any one of the sons of men will find it impossible to die; since such, in this perishable body, is the lot of man, that therein life is not a whit easier than death? They were not, therefore, at that time less able to follow the Lord to death, but they were less able to follow Him to the life which is deathless. For there it was the Lord was going, that, rising from the dead, He should die no more, and death should no more have dominion over Him. Romans 6:9 For as the Lord was about to die for righteousness' sake, how could they have followed Him now, who were as yet unripe for the ordeal of martyrdom? Or, with the Lord about to enter the fleshly immortality, how could they have followed Him now, when, even though ready to die, they would have no resurrection till the end of the world? Or, on the point of going, as the Lord was, to the bosom of the Father, and that without any forsaking of them, just as He had never quitted that bosom in coming to them, how could they have followed Him now, since no one can enter on that state of felicity but he that is made perfect in love? And to show them, therefore, how it is that they may attain the fitness to proceed, where He was going before them, He says, A new commandment I give unto you, that you love one another John 13:34. These are the steps whereby Christ must be followed; but any fuller discourse thereon must be put off till another opportunity.

[AD 444] Cyril of Alexandria on John 13:33

Ye shall seek Me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say unto you.

Not altogether without pain to His own disciples will the departure be, He says; it will be the departure of Himself. In the first place they will languish in grief on account of it, and will find the weight of bitterness produced by it to be intolerable. For beyond all question they will thirst once more to be with Him, and long to live with Him for ever; just as also the inspired Paul, preferring the being with Christ to life itself here, said it was better to depart and be with Christ. Perceiving this, and well knowing the hearts of those who love Him, Christ said that His Ascension would not be without grief to His disciples. But there was also, besides this feeling, another just cause that forced the holy disciples to seek to be with Christ. They were destined within a brief while to be compassed about with grievous dangers, and to be exposed on all sides to the ungovernable frenzies of the Jews, and even to fall victims to madness on the part of strangers, while on their mission through the whole world, preaching the word of the Saviour to those that were still wandering afar; so as to become acquainted with prisons, and to have their part in all kinds of insult and outrage, and to gain no less experience of other tortures: and all this in spite of their never having experienced any such suffering while they were with Christ. "Then most especially," He says, "ye shall seek My company, when the manifold waves of trial break over you." And hereby He sought not to bring the disciples to cowardly timidity, or to shatter their courage with fear; but rather to brace them up to fresh vigour, and in a manner to teach them to be ready prepared for the patient endurance of all which they expected would come upon them. For we shall find the Psalmist's song to be anything but meaningless, nay, rather to convey very profitable instruction in the words: I was prepared and was not confounded. For the wholly unexpected arrival of misfortune is wont to throw us into confusion, taking us as it were off our guard: but when a trial has been known beforehand and long expected, the greater part of the terror it occasions has passed away before it comes, and its power over its victims is not at all absolute, as the mind has already rehearsed it and often in imagination received its attack. In the same way, if some wild and savage animal, starting up from the midst of a luxuriant and dense jungle, rushes on one who does not see it coming, it tears him limb from limb before he is conscious of the attack, having seized him while he was unprepared for warfare: whereas if the beast is seen from afar and its coming expected, it meets an armed foe, and either does him less harm, or perchance has even to depart in helpless impotence. Just so in the case of temptations: that which is wholly unexpected will attack us more fiercely and more severely than one which has been anticipated for some time. With kind intent therefore does our Lord Jesus the Christ in saying "Ye shall seek Me" hint at the evils that will come on the disciples when His presence is removed, and the troubles that will arise from their enemies; preparing them by this warning for a renewal of their courage: with kind intent also He adds to these hints the statement that there will for the present be an obstacle in the way of their following Him. For as I said to the Jews, He says, even so I say now unto you: Whither I go ye cannot come. For not yet was the time come when the disciples should have accomplished their service on earth, and be admitted to the mansions above. For their entrance to those realms was reserved most strictly to its appointed season.

This point however we must notice again, that in speaking to the Jews, while giving to them this same warning, He said: Ye shall seek Me, and shall not find Me; but to His disciples He only says: Ye shall seek Me, fitly breaking off without the words "and shall not find Me." And why so? The Jews will rightly deserve to be told that they should never find Him, on account of their monstrous infidelity and the surpassing baseness of their impiety towards Him: but to those who have a true affection for Him, and have preserved their love in all sincerity, it could not be fitly said: "Ye shall not find Me." For He was ever with them, and will be with them to the end.

[AD 444] Cyril of Alexandria on John 13:33

Little children, yet a little while I am with you.

He places the disciples in the position of little children and accounts them as new-born babes, although they had advanced to so high a stage in virtue, and were possessed of wisdom such as is fully vouchsafed to few; showing us hereby, and that very plainly, that even he who is accounted very perfect in the eyes of man is an infant in the sight of God, and feeble in mental faculties. For what is the understanding of man in comparison with the wisdom that fashioned the universe? Therefore it is that a Psalmist said to God: I was as a beast before Thee. And no one whatever will say, if he has any perception at all, that the Psalmist compares himself to a beast because of his having cleaved closely unto God; for such an idea would be a bitter disparagement of the Divine nature, and would be seen to involve a great impropriety. For he that cleaves to a wise man and "is" ever "before" him, (for I suppose I must adapt the words of the Psalm so far as is necessary,) would never become "as a beast;" but rather would become ready of mind, and quick of understanding, and skilful in judgment. If therefore any one acknowledged this to be very just and true, would not a person be thought foolish in the extreme who should suppose that one who cleaves fast to the wisdom that comes from God Himself will ever become as a beast in senseless folly? Why then does the Psalmist say that even he who is counted very wise among men will in comparison with the wisdom of God appear to be as a beast, and be reckoned among those who have no sense to guide them? It is because the understanding of man can no more be compared with the wisdom of God than the smallest star can vie with the rays of the sun, or even the heaviest of stones with the highest of all mountains; but rather is as nothing at all in comparison with it. And so it appears that even the perfect man is but as a little child.

Yet a little while, however, Christ said He would be with the disciples; not meaning that He was soon to depart so as to return no more, or to be separated from them altogether and entirely, for He is with us (according to His own words) alway, even unto the end of the world; but implying that He would not be with them in the flesh, as He had been yesterday and the day before, and that now there was even at the door, or rather within the door, the time of His departure thence unto the Father, and of His ascension into heaven. And I say that it is necessary for us all, at least those who are right minded and have their faith well established, to realise the fact that even though He is absent from us in the flesh, now that He has returned from earth to God the Father, yet He pervades all things in His Divine power, and is ever present with those who love Him. For surely this is why He also declared: Verily, verily, I say unto you, wherever two or three are gathered together in My Name, there am I in the midst of them. For just as, while still sojourning among men, yea, while verily on earth with flesh, He filled the heavens, and even then was still present with the holy angels, and never left the realms above; so now also, while verily in heaven with His own flesh, He fills the earth, and is ever present with those who know Him. And notice how, although expecting to be removed from earth as regards His flesh alone, since in the power of His Divinity He is ever with us, He nevertheless speaks of being with us yet a little while, including in this statement His whole and perfect Self without any division: lest any should endeavour to sever the One Christ into two Sons, but that all should think and believe that the Word begotten of God the Father is one with the Temple assumed from the holy virgin; not that they are of the same essence, but that after their ineffable union, none can speak of severing them without impiety: for the Christ is, of them both, One.

[AD 108] Ignatius of Antioch on John 13:34

Let no man's place, or dignity, or riches, puff him up; and let no man's low condition or poverty abase him. For the chief points are faith towards God, hope towards Christ, the enjoyment of those good things for which we look, and love towards God and our neighbour. For, "Thou shall love the Lord thy God with all thy heart, and thy neighbour as thyself." And the Lord says, "This is life eternal, to know the only true God, and Jesus Christ whom He has sent." And again, "A new commandment give I unto you, that ye love one another. On these two commandments hang all the law and the prophets." Do ye, therefore, notice those who preach other doctrines, how they affirm that the Father of Christ cannot be known, and how they exhibit enmity and deceit in their dealings with one another. They have no regard for love; they despise the good things we expect hereafter; they regard present things as if they were durable; they ridicule him that is in affliction; they laugh at him that is in bonds.

Source: Epistle of Ignatius to the Smyrnaeans

[AD 380] Apostolic Constitutions on John 13:34

He who then had forbidden murder now forbids anger without cause. He who had forbidden adultery now forbids all unlawful lust. He who had forbidden stealing now pronounces him most happy who supplies those that are in want out of his own labors. He who had forbidden hatred now pronounces him blessed who loves his enemies.

Source: CONSTITUTIONS OF THE HOLY APOSTLES 6.23

[AD 407] John Chrysostom on John 13:34

Or think of “as I have loved you” this way: For my love has not been the payment of something owing to you but had its beginning on my side. And in a similar way you ought to do one another good, though you may not owe it.

Source: HOMILIES ON THE GOSPEL OF JOHN 72.5

[AD 430] Augustine of Hippo on John 13:34

The Lord Jesus declares that he is giving his disciples a new commandment, that they should love one another.… But was not this already commanded in the ancient law of God, where it is written, “You shall love your neighbor as yourself”? Why, then, is it called a new one by the Lord, when it is proven to be so old? Is it a new commandment because he has divested us of the old and clothed us with the new person? For it is not indeed every kind of love that renews him that listens to it, or rather yields it obedience, but that love regarding which the Lord, in order to distinguish it from all carnal affection, added, “as I have loved you.” … For this they hear and observe, “A new commandment I give unto you, that you love one another,” not as those who are corrupt love one another or as human beings who love one another only in a human way. Instead, they are to love one another as those who are God’s. All of them are to love as children of the Highest, who are siblings, therefore, of his only Son. They are to love with that mutual love by which he loved them when about to lead them on to the goal where all sufficiency should be theirs and where their every desire should be satisfied with good things.

Source: TRACTATES ON THE GOSPEL OF JOHN 65.1

[AD 430] Augustine of Hippo on John 13:34

But do not think that that greater commandment that requires us to love the Lord our God with all our heart, and with all our soul and with all our mind is overlooked.… For, if we understand the two commandments correctly, each is implied in the other. One who loves God cannot despise his commandment that he should love his neighbor. And he who loves his neighbor in a heavenly spiritual way, what does he love in that neighbor but God? That is the love that our Lord distinguishes from all human love when he adds, “As I have loved you.” For what was it but God that he loved in us? Not because we had him, but in order that we might have him and that he may lead us on … to where God is all in all.… And so, let each of us so love the other in such a way that by this working of love we make each other the dwelling place of God.

Source: TRACTATES ON THE GOSPEL OF JOHN 65.2

[AD 444] Cyril of Alexandria on John 13:34

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. For Christ does renew us, and fashions us again to a newness of life which is unknown to and untravelled by the rest of mankind, who love to regulate their lives by the Law, and remain constant to the precepts given by Moses. For the Law makes nothing perfect, as it is written; but it is very evident that the standard of reverence towards God involved in the commands of our Saviour is the highest possible. For this is why He Himself somewhere says to us: Verily, verily, I say unto you, Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven. We do not wish to struggle against the manner of life of the Jews, and yet except we outstrip very decisively the righteousness contained in the Law, I doubt if we should ever enter into the kingdom of heaven. And we do not mean to assert that the Law as given by Moses was useless and unprofitable: for it has brought to us, albeit imperfectly, a knowledge of good, or at any rate has been found to be a tutor for our instruction as to the nature of the Gospel dispensation. And in bringing before us by hints and types a pattern of the true worship, it imprinted on our minds the dim outline of the teaching we learn from Christ. Hence, surely Christ Himself also said: For I say unto you, that every scribe who hath been made a disciple to the kingdom of heaven is like unto a rich man, which bringeth forth out of his treasure things new and old. For in very truth it is the highest form of spiritual wealth, that a man should be well versed in the words spoken by Moses, and have all the good that can be derived from them treasured up in his mind, and besides should have added to this store the beauty of the evangelic teaching, and so have twofold ground for boasting, in his knowledge as well of the ancient as of the new laws. Therefore our Lord Jesus the Christ, by way of showing that His commandment was better than the ancient one, and that His preaching of salvation was as yet foreign to those who regulated their lives by the Law, now that He is about to ascend into heaven, lays down the law of love as a foundation and corner-stone of all that is good, meaning by love not that which was in accordance with, but that which transcended, the Mosaic Law. Therefore He says: A new commandment I give unto you, that ye love one another. "But tell me now,' some one may say, "why He has called this commandment new, when He had said to former generations by the voice of Moses: Thou shalt love the Lord thy God with all thy heart and with all thy mind, and thy neighbour as thyself. For see, while setting love to God in its fitting place, in the forefront of and in preeminence to all other affections, He has there introduced in the very next place our mutual love, and has joined with our love to God love to each other, implying that in no other way would love to God rightly exist, except it were accompanied by the love which is due to our neighbour. For we all are brethren one of another. For instance, the very wise John, most excellent alike in knowledge and in teaching, says: He that loveth his brother loveth God. How then cometh a new commandment by Christ, although the very same had been declared by the ancient laws?" But notice, I pray you, the justifying clause; look at the illustration used. He does more than say: A new commandment give I unto you, that ye love one another; He plainly signifies the novelty involved in His command, and the extent by which the love that He enjoins surpasses that old idea of mutual love, by straightway adding the words: Even as I have loved you, that ye also love one another.

We must investigate therefore the question how the Christ loved us, in order to understand clearly the full force of the words used. For then we shall indeed perceive, and that very easily, the novel character and the changed nature of the commandment now given. We know that, being in the form of God, He counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the cross. And again: though He was rich, yet He became poor, as Paul elsewhere testifies to us. Dost thou see the novelty of His love towards us? For whereas the Law enjoined the necessity of loving our brethren as ourselves, our Lord Jesus the Christ on the other hand loved us far more than He loved Himself, Else He would never have descended to our humiliation from His original exaltation in the form of God and on an equality with God the Father, nor would He have undergone for our sakes the exceeding bitterness of His death in the flesh, nor have submitted to buffetings from the Jews, to shame, to derision, and all His other sufferings: speaking briefly, so as not to protract our argument to endless length by enumerating everything in detail. Nay, He would never have become poor from being rich, if He had not loved us very exceedingly more than Himself. Marvellous then indeed was the extent of His love. So also He would have us be minded, keeping ever our love to our brethren as superior to all other motives, such as reputation or riches; not hesitating to descend if need be even to death in the flesh, so that we may secure the salvation of our neighbour. And this is exactly what the blessed disciples of our Saviour have done, as also have those that followed in their train; reckoning the salvation of others superior to their own life, enduring toil of all kinds, and suffering the extremest of evils, that so they might sa\e the souls of those that were perishing. For instance, Paul in one place saith: I die daily; and in another again: Who is weak, and I am not weak? Who is made to stumble, and I burn not? Thus the Saviour urges us to practise ever the love that transcends the Law as the root of all true and perfect devotion to God; well knowing that so, assuredly, and not otherwise, we shall be most highly approved in the sight of God, and by tracing out the Divine beauty of the love by Him implanted in us we shall attain to the enjoyment of great and perfect blessings.

[AD 444] Cyril of Alexandria on John 13:34

He plainly indicates the novelty involved in his command here—and the extent to which the love he enjoins here surpasses the old idea of mutual love—by adding the words “Even as I have loved you, you also should love one another.” … The law of Moses mandated the necessity of loving our brothers as ourselves, yet our Lord Jesus the Christ loved us far more than he loved himself. Otherwise, he would have never descended to our humiliation from his original exaltation in the form of God and on an equality with God the Father, nor would he have undergone for our sakes the exceptional bitterness of his death in the flesh, nor have submitted to beatings from the Jews, to shame, to derision, and all his other sufferings too numerous to mention. Being rich, he would never have become poor if he had not loved us far more than he loved himself. It was indeed something new for love to go as far as that! Christ commands us to love as he did, putting neither reputation, wealth or anything else before love of our brothers and sisters. If need be, we even need to be prepared to face death for our neighbor’s salvation as our Savior’s blessed disciples did, as well as those who followed in their footsteps. To them the salvation of others mattered more than their own lives, and they were ready to do anything or to suffer anything to save souls that were perishing.

Source: COMMENTARY ON THE GOSPEL OF JOHN 9

[AD 217] Pope Zephyrinus on John 13:35

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."

[AD 250] Fabian of Rome on John 13:35

Ponder these things, and minister comfort to the brethren in all things; for, as the Truth says in His own person, "By this shall all men know that ye are my disciples, if ye have love one to another."

[AD 380] Apostolic Constitutions on John 13:35

Let him also be merciful, of a generous and loving temper; for our Lord says: "By this shall all men know that ye are my disciples, if ye love one another."

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 395] Gregory of Nyssa on John 13:35

It is true, indeed, that the divine beauty is not adorned with any shape or endowment of form, by any beauty of color, but it is contemplated as excellence in unspeakable bliss. As then painters transfer human forms to their pictures by means of certain colors, laying on their copy the proper and corresponding tints so that the beauty of the original may be accurately transferred to the likeness, so I would have you understand that our Maker also, painting the portrait to resemble his own beauty, by the addition of virtues, as it were with colors, shows in us his own sovereignty. There are also many and varied tints, so to say, by which his true form is portrayed: not red or white or the blending of these, whatever it may be called, nor a touch of black that paints the eyebrow and the eye and shades, by some combination, the depressions in the figure, and all such arts that the hands of painters contrive. But instead of these, purity, freedom from passion, blessedness, alienation from all evil and all those attributes of a similar kind that help to form in men and women the likeness of God. With such hues as these did the Maker of his own image mark our nature.And if you were to examine the other points also by which the divine beauty is expressed, you will find that to them too the likeness in the image that we present is perfectly preserved.… God is love and the fount of love: for this the great John declares that “love is of God” and “God is love,” the Fashioner of our nature has made this to be our feature too. For “in this,” he says, “shall all know that you are my disciples, if you love one another.” And so, if love is absent, the whole stamp of the likeness is transformed.

Source: ON THE MAKING OF MAN 5

[AD 407] John Chrysostom on John 13:35

Passing over the miracles that they were to perform, he makes love the distinguishing mark of his followers.… Miracles do not attract unbelievers as much as the way you live your life. And nothing brings about a proper life as much as love.

Source: HOMILIES ON THE GOSPEL OF JOHN 72.5

[AD 428] Theodore of Mopsuestia on John 13:35

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. In the words that follow he shows that accurately. Indeed, in order to amplify the greatness of this precept he says, “By this everyone will know that you are my disciples, if you have love for one another.” So excellent is the observation of that command that it is a sign clear enough of my discipleship.

Source: COMMENTARY ON JOHN 6.13.34-35

[AD 444] Cyril of Alexandria on John 13:35

You will set upon yourselves, He says, an irresistible and unquestionable mark of your having been My disciples, if you hasten to follow in the track marked out by My own conduct, at least as far as your nature and the limit of human powers will permit; so as to have ever the bond of mutual love firmly drawn, and to be united one to the other in full sympathy, at least to the extent of mutual love and the incomparable glory of affectionateness: for this it is that will stamp on us most exactly the true character of our Master. "Nay, but," some one will object, meeting us perchance with this question: "How comes it that love alone is the characteristic token of discipleship to Christ, whereas in Him there appeared the perfect display of all possible virtues: not exhibited merely in kindness to others, nor again as the outcome of much labour and struggling, as would be the case in a man; but as the natural and essential attributes of His real self? For to the Divine Nature there belong as its special and peculiar attributes things which transcend all wonder."

In very truth, my good sir, we will admit that you acted most rightly in adding this last remark. For the peculiar and especial attributes of the Supreme Essence are the natural fruits of Itself. But it is quite possible to perceive, by looking into the matter, that every species of virtue is necessarily comprehended in perfect love, and that everything which can rightly be looked upon as really and truly good seems to have its principle and aim comprised in love. For this reason, surely, the Law lays it down as a commandment preeminent above all, to love the Lord God with all the soul, and with all the heart, and with all the mind; and, second only to this, there is joined to it in close proximity the sister commandment, to love one's neighbour, which completes the whole Law. So again, the inspired Paul, summarizing all the commandments in this one, writes in an epistle: For this, Thou, shalt not commit adultery, Thou shalt not kill, Thou shalt not swear falsely, and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbour as thyself. Love, therefore, is the fulfilment of the Law. And that love has created for itself a fashion of every kind of virtue within its own proper limits, and as it were embraces within its arms all that is really good, the very wise Paul himself again shall testify, exclaiming: Love vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not its own, and similar expressions ---- for it would be a long task to tell the full extent of love. Most especially then do I say that it is most befitting and right for those who have given themselves up to a life of love that they should make themselves known to all men as having become Christ's disciples, by making the crown of love their chief glory, and by bearing about with them their mutual affection as a sign and seal of their discipleship. And the reason for this I will specify in a few words. Supposing that any ordinary man were practising the art of working in brass or of weaving, would he not appear very evidently to have been a pupil of a brassworker or of a weaver? And what of the man who shows some experience in carpentry? Would he not tell you that the reason why he can succeed in the works of his art is that, while gaining his experience, he had a carpenter as his guide? On just the same grounds I believe that they who display in themselves fully developed the power of Divine love, will speedily make known to the world that they have been disciples of Love, or of Christ Who is filled to the uttermost with love. For He so loved the world as to lay down even His life for it, and to endure the fierceness of Jewish outrages: and He shall Himself testify to this in His words to the disciples: Greater love hath no man than this, that a man lay down his life for his friends. For seeing that God is love, according to the saying of John, He, being the Son of Love, i.e. of Him Who is by nature the only and true God, has Himself also been shown forth to us as love; not resting His claim to the title on elaboration of arguments and grandiloquence of boastful words, but by deeds and positive facts proving Himself to be the Fruit of His Father's Essence. For by no means will we suppose that the Essence which is exalted far above all others is capable of receiving additional good; nor yet will we admit that the possession of any good quality is for It an acquired attribute, as with us; nor again that it is what we term a merely accidental quality, such as may pertain to an ordinary person, similar for example to the knowledge of any science which a man may possess: for man is not in himself knowledge, but is rather a recipient of knowledge; whereas we affirm that the Divine Ineffable Nature is by special right in Itself the sum of all that is good, whatsoever we may believe this to be; and is, as it were, a fountain-head containing within itself every kind of virtue, and pouring it forth in an inexhaustible stream. Most reasonably, therefore, will He, Who is the Fruit of Love, Himself also be Love; and being Himself like to the Father Whose Son He is, He will be shown forth in our lives most chiefly by the token of love, ever engraving on the hearts of good men, as an evident characteristic of their close relationship to Himself, an ardent clinging to the grace of mutual affection. Besides, according to the saying of Paul, Christ is our peace: for in Him all things were united, the world below to the world above; and by His means we were reconciled to God the Father, though we had in old times deliberately wandered far away from Him in our evil courses; and we who had formerly been divided into two peoples, Gentiles and Israelites, were created in Him into one new man, for the middle wall of partition has been broken down, and the power of the enmity abolished, the Law being put to silence by the ordinances of the Gospel. If this be so, how could those who had no peace in their mutual relations be known as disciples of [Him Who is] peace? For what else would be involved in the severance of love than a stirring up of war, and an utter overthrow of peace, and an introduction of every kind of discord? For just as by an unbroken bond of love all the blessings of peace are safely secured to us, so in the same way by the interruption of our love the evil that arises from war finds a way to insidiously enter. And what follows thereupon? Insults arise, and strifes, and jealousies, and angers, and wraths, and whisperings, and back-bitings, and envyings, and every form of baseness.

Seeing therefore that every virtue is summed up and fulfilled in the form and habit of love, let no one among us think highly of himself for fastings, or prostrations on the ground, or any other ascetic practices, unless he be faithful to preserve in all fulness his love for his brethren. For else he is carried away very wide of the turning-post in the race, like the more unskilled of the charioteers; and wanders out of his course like a pilot who, with the ship's rudder in his hand, ignorantly misses the goal that lies directly in front of his course. Wherefore also, he who said in all boldness: If ye seek a proof of Christ that speaketh in me, I mean of course the inspired Paul, gloried not simply in the fact of his hastening onwards, but in the fact of his moving in the right direction, onward towards the goal: for to glory boastfully in bodily labours, while falling short all the while of the more important and essential qualities, this surely is to fail in hastening onwards towards our goal. And he knew so well that love is as it were a corner-stone at the foundation of every virtue, that he most justly says, in eager contention on its behalf: And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, it profiteth me nothing: if I speak with the tongues of men and of angels, but have not love, I am become sounding brass or a clanging cymbal. And so it appears that it is the special glory of love to be in us a figure and characteristic token of belonging to the Saviour Christ.

[AD 253] Origen of Alexandria on John 13:36

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.”

Source: COMMENTARY ON THE GOSPEL OF JOHN 32.400

[AD 397] Ambrose of Milan on John 13:36

The soul too wishes to arrive at the prize that it longs to obtain. And so it wisely asks that it be drawn, because not all are able to follow. Indeed, when Peter said, “Where are you going?” the Word of God replied, “Where I am going, you cannot follow me now. But you will follow afterward.” The Lord had entrusted to him the keys of the kingdom of heaven, and yet Peter judged himself unequal to following. The Lord did not put off this soul, however, for Peter was not presuming but asking.

Source: ISAAC, OR THE SOUL 3.10

[AD 407] John Chrysostom on John 13:36-38

(Hom. lxxiii. 3) Great is love, and stronger than fire; nothing can stop its course. Peter the most ardent of all, as soon as he hears our Lord say, Whither I go ye cannot follow Me now, asks, Lord, whither goest Thou?

(Hom. lxxii. 1) Peter, on receiving this answer, does not check his desire, but hastily conceives favourable hopes from it, and having got rid of the fear of betraying our Lord, feels secure, and becomes himself the interrogator, while the rest are silent: Peter said unto Him, Lord, why cannot I follow Thee now? I will lay down my life for Thy sake. What sayest thou, Peter? He hath said, thou canst not, and thou sayest, thou canst: wherefore thou shalt know by experience, that thy love is nothing, unless thou art enabled from above: Jesus answered him, Will thou lay down thy life for My sake?

(Hom. lxxiii. 1) It is manifest that our Lord permitted Peter's fall. He might have recalled him to begin with, but as he persisted in his vehemence, though He did not drive him to a denial, He let him go without assistance, that He might learn his own weakness, and not fall into such sin again, when the superintendence of the world had come to him, but that remembering what had happened to himd, he might know himself.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on John 13:36

1. A great thing is love, and stronger than fire itself, and it goes up to the very heaven; there is no hindrance which can restrain its tearing force. And so the most fervent Peter, when he hears, Whither I go ye cannot come, what says he? Lord, where are you going? and this he said, not so much from wish to learn, as from desire to follow. To say openly, I go, he dared not yet, but, Where are you going? Christ answered, not to his words, but to his thoughts. For that this was his wish, is clear from what Christ said, Whither I go you can not follow Me now. Do you see that he longed for the following Him, and therefore asked the question? And when he heard, you shall follow Me afterwards, not even so did he restrain his longing, and, though he had gained good hopes, he is so eager as to say,

[AD 430] Augustine of Hippo on John 13:36-38

(Tr. lxv. 3) if He said, Other gifts are shared with you by those who are not mine; birth, life, sense, reason, and such good things as belong alike to man and brutes; nay, and tongues, sacraments, prophecy, knowledge, faith, bestowing of goods upon the poor, giving the body to be burned: but forasmuch as they have not charity, they are tinkling cymbals, they are nothing: nothing profits them.

(Tr. lxvi. 1) The disciple asks this, as if he were ready to follow. But our Lord saw his heart; Jesus answered him, Whither I go, thou canst not follow Me now; He checks his forwardness, but does not destroy his hope; nay, confirms it; But thou shalt follow Me afterwards. Why hastenest thou, Peter? The Rock has not yet established thee with His spirit. Be not lifted up with presumptions, thou canst not now; be not cast down with despair, thou shalt follow Me afterwards.

(Tr. lxvi. 1) Wilt thou do that for Me, which I have not done yet for thee? Canst thou go before, who canst not come after? Why presumest thou so? Hear what thou art: Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied Me thrice. Thou who promisest Me thy death, shall thrice deny thy life. Peter knew his great desire, his strength he knew not: he boasted of his will, while he was yet weak; but the Physician saw his weakness. (c. 2.). Some who perversely favour Peter, excuse him, and say that he did not deny Christ, because when asked by the servant maid, he said he did not know Him, as the other Evangelists witness more expressly. As if to deny the man Christ, was not to deny Christ; yea, that in Christ, which He was made for our sakes, that that which He made us, might not perish. By what is He the Head of the Church, but by His humanity? And how then is he in the body of Christ, who denies the man Christ? But why do I argue so long? Our Lord does not say, The cock shall not crow till thou deniest man, or the Son of man, but till thou deniest Me. What is Me, but that which He was? So then whatever Peter denied, he denied Christ: it is impious to doubt it. Christ said so, and Christ said true: beyond a doubt, Peter denied Christ. Let us not, to defend Peter, accuse Christ. The frailty of Peter himself, acknowledged its sin, when he witnessed by his tears the evil he had done in denying Christ. Nor do we say this, because we have pleasure in blaming the first of the Apostles; but that we may take warning from him, not to be confident of our own strength.

(Tr. lxvi. 2) That took place in the soul of Peter, which he offered in the body; though differently from what he meant. For before the death and resurrection of our Lord, he both died by his denial, and lived again by his tears.

(de Con. Evang. iii. c. 2. [5.]) This speech, The cock shall not crow, occurs in all the Evangelists, but not at the same time in all. Matthew and Mark introduce it after they have left the house, in which they were eating; Luke and John before. We may suppose either that the two former are recurring to what had passed, or the two latter anticipating what is coming. Or the great difference not only of the words, but of the subjects which precede the speech, and which excite Peter to the presumption of offering to die, for or with our Lord, may lead us to conclude that he made this offer three times, and that our Lord three times replied, Before the cock crow, thou shalt deny Me thrice.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on John 13:36

1. While the Lord Jesus was commending to the disciples that holy love wherewith they should love one another, Simon Peter says unto Him, Lord, where are You going? So, at all events, said the disciple to his Master, the servant to his Lord, as one who was prepared to follow. Just as for the same reason the Lord, who read in his mind the purpose of such a question, made him this reply: Whither I go, you can not follow me now; as if He said, In reference to the object of your asking, you can not now. He does not say, You can not; but You can not now. He intimated delay, without depriving of hope; and that same hope, which He took not away, but rather bestowed, in His next words He confirmed, by proceeding to say, You shall follow me afterwards. Why such haste, Peter? The Rock (petra) has not yet solidified you by His Spirit. Be not lifted up with presumption, You can not now; be not cast now into despair, You shall follow afterwards. But what does he say to this? Why cannot I follow You now? I will lay down my life for Your sake. He saw what was the kind of desire in his mind; but what the measure of his strength, he saw not. The weak man boasted of his willingness, but the Physician had an eye on the state of his health; the one promised, the Other foreknew: the ignorant was bold; He that foreknew all, condescended to teach. How much had Peter taken upon himself, by looking only at what he wished, and having no knowledge of what he was able! How much had he taken upon himself, that, when the Lord had come to lay down His life for His friends, and so for him also, he should have the assurance to offer to do the same for the Lord; and while as yet Christ's life was not laid down for himself, he should promise to lay down his own life for Christ! Jesus therefore answered him, Will you lay down your life for my sake? Will you do for me what I have not yet done for you? Will you lay down your life for my sake? Can you go before, who art unable to follow? Why do you presume so far? What do you think of yourself? What do you imagine yourself to be? Hear what you are: Verily, verily, I say unto you, The cock shall not crow, till you have denied me thrice. See, that is how you will speedily become manifest to yourself, who art now talking so loftily, and know not that you are but a child. You promise me your death, and you will deny me your life. You, who now thinkest yourself able to die for me, learn to live first for yourself; for in fearing the death of your flesh, you will occasion the death of your soul. Just as much as it is life to confess Christ, it is death to deny Him.

2. Or was it that the Apostle Peter, as some with a perverse kind of favor strive to excuse him, did not deny Christ, because, when questioned by the maid, he replied that he did not know the man, as the other evangelists more expressly affirm? As if, indeed, he that denies the man Christ does not deny Christ; and so denies Him in respect of what He became on our account, that the nature He had given us might not be lost. Whoever, therefore, acknowledges Christ as God, and disowns Him as man, Christ died not for him; for as man it was that Christ died. He who disowns Christ as man, finds no reconciliation to God by the Mediator. For there is one God, and one Mediator between God and men, the man Christ Jesus. 1 Timothy 2:5 He that denies Christ as man is not justified: for as by the disobedience of one man, many were made sinners; so also by the obedience of one man shall many be made righteous. Romans 5:19 He that denies Christ as man, shall not rise again into the resurrection of life; for by man is death, and by man is also the resurrection of the dead: for as in Adam all die, even so in Christ shall all be made alive. 1 Corinthians 15:21-22 And by what means is He the Head of the Church, but by His manhood, because the Word was made flesh, that is, God, the Only-begotten of God the Father, became man. And how then can one be in the body of Christ who denies the man Christ? Or how can one be a member who disowns the Head? But why linger over a multitude of reasons when the Lord Himself undoes all the windings of human argumentation? For He says not, The cock shall not crow till you have denied the man; or, as He was wont to speak in His more familiar condescension with men, The cock shall not crow till you have thrice denied the Son of man; but He says, till you have denied me thrice. What is that me, but just what He was, and what was He but Christ? Whatever of Him, therefore, he denied, he denied Himself, he denied the Christ, he denied the Lord his God. For Thomas also, his fellow disciple, when he exclaimed, My Lord and my God, did not handle the Word, but only His flesh; and laid not his inquisitive hands on the incorporeal nature of God, but on His human body. And so he touched the man, and yet recognized his God. If, then, what the latter touched, Peter denied; what the latter invoked, Peter offended. The cock shall not crow till you have denied me thrice. Although thou say, I know not the man; although thou say, Man, I know not what you say although thou say, I am not one of His disciples; you will be denying me. If, which it were sinful to doubt, Christ so spoke, and foretold the truth, then doubtless Peter denied Christ. Let us not accuse Christ in defending Peter. Let infirmity acknowledge its sin; for there is no falsehood in the Truth. When Peter's infirmity acknowledged its sin, his acknowledgment was full; and the greatness of the evil he had committed in denying Christ, he showed by his tears. He himself reproves his defenders, and for their conviction, brings his tears forward as witnesses. Nor have we, on our part, in so speaking, any delight in accusing the first of the apostles; but in looking on him, we ought to take home the lesson to ourselves, that no man should place his confidence in human strength. For what else had our Teacher and Saviour in view, but to show us, by making the first of the apostles himself an example, that no one ought in any way to presume of himself? And that, therefore, really took place in Peter's soul, for which he gave cause in his body. And yet he did not go before in the Lord's behalf, as he rashly presumed, but did so otherwise than he reckoned. For before the death and resurrection of the Lord, he both died when he denied, and returned to life when he wept; but he died, because he himself had been proud in his presumption, and he lived again, because that Other had looked on him with kindness.

[AD 444] Cyril of Alexandria on John 13:36

Simon Peter saith unto Him, Lord, whither goest Thou?

Peter again with his usual curiosity is anxious to learn more, and busies himself about the significance of Christ's words, not yet (as seems probable) comprehending the real meaning of what had been said, yet feeling with all the force of his fiery zeal that it was his duty to follow Christ. And in this matter most admirable is the behaviour of the disciples. For certainly no one would allow that it was only the chief disciple who was in ignorance while the others fully understood the matter, and that this was why he asked the question. I should rather say that they yielded to him, as chief among them, the privilege of speaking first, and of taking the initiative in courageous inquiry. For the speaking into the ears of their Master was no light and easy matter, even for those who were reputed to be somewhat. And the conduct of Peter is no less admirable, who is harassed by no fear of being thought sluggish in the comprehension of those matters of which he was ignorant, but zealously seeks for enlightenment, considering that the profit he will derive from gratifying his love of knowledge will be of more value than an unseasonable sense of shame: and so in this also he is a pattern to those that live after him. For we ought never, I think, to pass over the words of our teachers, even though they may not be so very distinct, merely for the sake of seeming to be shrewd people and very quick in intelligence; but rather to investigate the meaning and search it out wisely, in the teaching at first delivered to us for our profit. For the knowledge of what is useful is far nobler than a vain semblance of wisdom, and far better is it to learn a thing in reality than merely to seem to know all about it.

[AD 444] Cyril of Alexandria on John 13:36

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.

Source: COMMENTARY ON THE GOSPEL OF JOHN 9

[AD 735] Bede on John 13:36-38

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.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on John 13:37

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 do you say, Peter? He said, you can not,' and you say, 'I can'? Therefore you shall know from this temptation that your love is nothing without the presence of the impulse from above. Whence it is clear that in care for him He allowed even that fall. He desired indeed to teach him even by the first words, but when he continued in his vehemence, He did not indeed throw or force him into the denial, but left him alone, that he might learn his own weakness. Christ had said that He must be betrayed; Peter replied, Be it far from You, Lord; this shall not happen unto You. Matthew 16:22 He was rebuked, but not instructed. On the contrary, when Christ desired to wash his feet, he said, You shall never wash my feet. John 13:8 Again, when he hears, You can not follow Me now, he says, Though all deny You, I will not deny You. Since then it was likely that he would be lifted up to folly by his practice of contradiction, Jesus next teaches him not to oppose Him. This too Luke implies, when he tells us that Christ said, And I have prayed for you, that your faith fail not Luke 22:32; that is, that thou be not finally lost. In every way teaching him humility, and proving that human nature by itself is nothing. But, since great love made him apt for contradiction, He now sobers him, that he might not in after times be subject to this, when he should have received the stewardship of the world, but remembering what he had suffered, might know himself. And look at the violence of his fall; it did not happen to him once or twice, but he was so beside himself, that in a short time thrice did he utter the words of denial, that he might learn that he did not so love as he was loved. And yet, to one who had so fallen He says again, Lovest thou Me more than these? So that the denial was caused not by the cooling of his love, but from his having been stripped of aid from above. He accepts then Peter's love, but cuts off the spirit of contradiction engendered by it. For if you love, you ought to obey Him who is beloved. I said to you and to those with you, 'You can not'; why are you contentious? Do you know what a thing it is to contradict God? But since you will not learn in this way that it is impossible that what I say should not come to pass, you shall learn it in the denial. And yet this appeared to you to be much more incredible. For this thou did not even understand, but of that you had the knowledge in your heart. Yet still that came to pass which was not even expected.

I will lay down my life for You. For since he had heard, Greater love than this has, 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, says,

[AD 407] John Chrysostom on John 13:37

[Jesus says to Peter], You shall know from this temptation that your love is nothing without the presence of the impulse from above. From this it is clear that in caring for him, Jesus allowed Peter to fall. Jesus wanted to teach him by what he had said earlier, but in the face of Peter’s vehemence, Jesus did not throw or force him into his denial but rather left him alone in order that he might learn his own weakness.… Since Peter is in the habit of contradicting Jesus, Jesus next teaches him not to oppose him.… In every way, Jesus teaches Peter humility and proves that human nature by itself is nothing.

Source: HOMILIES ON THE GOSPEL OF JOHN 73.1

[AD 430] Augustine of Hippo on John 13:37

Peter had earlier answered the Lord out of a kind of proud self-assurance when he had told him, “I will lay down my life for you.” He had not yet received the strength to carry out that promise. Now, in order to be able to do so, he is already filled with charity. That is why he is asked, “Do you love me?” And he answers “I do,” because it is only charity that can carry it out. So how do things stand, Peter? Dying is what you were afraid of. He is alive and talking to you, the one you saw dead. Do not be afraid of death anymore. It has been conquered in him whose death you dreaded. He hung on the cross, he was fixed there with nails, he gave up the spirit, he was struck with a lance, laid in the tomb. That is what you were afraid of when you denied him, afraid you would suffer this. And by fearing death you denied life. Understand the truth now: when you were afraid of dying, that is when you died.

Source: SERMON 253.3

[AD 430] Augustine of Hippo on John 13:37

Peter promised he would die for him, and he was not even able to die with him. He had staked more, you see, than his credit could stand. He had promised more than he could fulfill, because it was in fact unfitting that he should do what he had promised. “I will lay down my life,” he said, “for you.” But that is what the Lord was going to do for the servant, not the servant for the Lord. So as he had staked more than he was worth, he was then loving in an inverted sort of way; that is why he was afraid and denied Christ. Later on, though, the Lord, after he has risen, teaches Peter how to love. While he was loving in the wrong way, he collapsed under the weight of Christ’s passion. But when he was loving in the right way, Christ promises him a passion of his own.

Source: SERMON 296.1

[AD 430] Augustine of Hippo on John 13:37

The blessed Peter, as we have just heard, is ordered to follow. And yet he had originally been thinking of going ahead when he said to the Lord, “I will lay down my life for you.” He was so sure of himself that he was unaware of his fear. He wanted to go ahead of the one he should be following. It was a good thing he was eager to do, but he did not keep to the right order.

Source: SERMON 297.1

[AD 444] Cyril of Alexandria on John 13:37

What is there, he means, that prevents or that can keep him back from following His Master, now that his deliberate aim is to die for Christ's sake, reckoning this as his proudest boast? For the utmost of all danger, and the extremest violence of the implacable enmity of persecutors, have no effect beyond the range of the flesh; for with the flesh alone has death to deal: and he that is ready and fully prepared even for this extreme, would not easily be hindered from his purpose, or give up his intense conviction as to the duty of following to the end. The zeal of Peter was most ardent, and the extent of his promise excessive; yet one might see that the power latent in him was not inconsiderable, or rather the issue of the events themselves would convince one of this. One point however must be considered. Our Saviour Christ, speaking now in one way and now in another of His ascension into heaven, says that Peter will not follow Him now, but will follow Him hereafter; as soon, namely, as his apostolate is fulfilled, and when the fit season has come to summon the bodies of the saints to the city above: whereas Peter himself protests that he is now ready even to risk his life, going as it were by a different way, and not coming by a direct course to the meaning of the words. And I think his language must imply this: failing as yet to attach to what has been spoken by Christ its exact signification, he believes that the Lord intends possibly to pass over to some of the wilder villages in Judaea, or even to visit foreign peoples, who will, after carefully listening, so violently dissent from the words which He will be likely to speak, that the daring plots of the Pharisees will seem feeble compared with the base designs of the other Jews, and the madness inherent in them will be shown to be of the very mildest type. For this reason he declares that he will suffer nothing to interfere with his following Christ: he does not absolutely promise to die, but says that if the need should arise he will not shrink from death. Now there is a passage exactly similar to this in the previous part of this book, and I will proceed to tell you where it occurs.

At one time Christ was sojourning among the Galilaeans to avoid the fury of the Jews, their ungovernable temper, and their unbridled insolence in speech; and great was the wonder excited in those quarters by His marvellous deeds. But when the brother of Mary and Martha had died, I mean of course Lazarus, He as God knew of it, and forthwith said to His disciples: Our friend Lazarus is fallen asleep, but I go that I may awake him out of sleep. Hereupon the disciples affectionately reply: The Jews were but now seeking to stone Thee; and goest Thou thither again? And when Christ is on the point of starting, and urgently tells them that He must certainly return to the country of the Jews, Thomas, who is called Didymus, said unto his fellow-disciples, Let us also go, that we may die with Him. I believe that Peter's object in speaking is pregnant with some similar idea. For he thinks, perhaps, as I said just now, that Jesus is on the eve of departing to preach somewhere else among people at whose hands He will be exposed to danger. Therefore he himself also, in his uncontrollable affection for Christ, declares that his zeal now to defend his Master will be invincible and irresistible, meaning that there is nothing left in the world that is strong enough to check his devotion, now that he has convinced himself that he must follow Christ, seeing that he is ready and willing even to die in his Master's cause.

[AD 407] John Chrysostom on John 13:38

That is, now; there was but a little interval. He spoke when it was late at night, and the first and second watch was past.

[AD 407] John Chrysostom on John 13:38

[Jesus] let him go without assistance so that he might learn his own weakness … and not fall into such sin again when he received the stewardship of the world, but that remembering what had happened to him, he might know himself.

Source: HOMILIES ON THE GOSPEL OF JOHN 73.1

[AD 428] Theodore of Mopsuestia on John 13:38

This is not contrary to what is said in Mark. For he said, “The rooster will not crow twice before you will deny me three times.” You see, as soon as he denied him, the rooster crowed. And as he denied for a third time, the rooster crowed for a second time, in some way bearing witness to the truthfulness of the Lord, as well as reminding Peter both what he said to the Lord and what he heard from him. Therefore, when he denied at first, by the will of the Lord the bird uttered a sound out of its proper time. But when he denied for the third time, then it crowed at the appointed time. However Mark, dictating the Gospel according to Peter’s view, also said how many times the bird crowed during the denial, as if he wanted to establish more clearly the reproach of Peter by his own sin.

Source: COMMENTARY ON THE GOSPEL OF JOHN, FRAGMENT 119.13.38

[AD 430] Augustine of Hippo on John 13:38

Peter knew his great desire. What he did not know was his own strength. He boasted of his will while he was still weak. But the Physician had an eye on the state of his health.… Will you do for me what I have not done yet for you? “Will you lay down your life for my sake?” Can you go before even though you cannot come after? Why are you so presumptuous? What do you think of yourself and what do you imagine yourself to be? Listen to what you are: “Truly, truly, I say to you, the rooster shall not crow till you have denied me three times.” See, that is how you will very quickly get to know who you are—someone who talks big but has no idea that he is only a child. You promise me your death and yet will deny me your life. You, who think you are able to die for me, learn to live first for yourself. When you fear the death of your flesh, you occasion the death of your soul. Just as much as it is life to confess Christ, it is death to deny him.… The frailty of Peter himself acknowledged its sin when he witnessed by his tears the evil he had done in denying Christ.… Nor do we say this because we have pleasure in blaming the first of the apostles. But in looking at him, we learn that no one should place his confidence in human strength.

Source: TRACTATES ON THE GOSPEL OF JOHN 66.1-2

[AD 430] Augustine of Hippo on John 13:38

That took place in the soul of Peter which he offered in the body, although it happened differently from what he intended. For before the death and resurrection of our Lord, he did both die by his denial and live again by his tears. He died because he was so sure of himself, but he lived again because Jesus looked on him with kindness.

Source: TRACTATES ON THE GOSPEL OF JOHN 66.2

[AD 430] Augustine of Hippo on John 13:38

John is not the only Evangelist who details this prophetic announcement of Jesus’ own denial to Peter. The other three also record the same thing but not at the same time in all cases. Matthew and Mark introduce it after they have left the house in which they were eating the Passover. Luke and John bring it in before he left that scene. We may suppose either that the two former are referring to what had passed or the two latter are anticipating what is coming. Or the great difference not only of the words but of the subjects that precede the speech and that excite Peter to the presumption of offering to die for or with our Lord may lead us to conclude that he made this offer three times and that our Lord three times replied, “Before the rooster crows, you shall deny me three times.”

Source: HARMONY OF THE GOSPELS 3.2.5

[AD 444] Cyril of Alexandria on John 13:38

Wonderful as the zeal of Peter in this matter may be, his promises are beyond his power to fulfil: Christ, however, with the gloom of the threatening tempest in His mind, knowing well how severe will be the temptation and how bitter the persecution, seems as it were to shake His head in sorrow; and then, unfolding to Himself the whole extent of His sufferings, as though it were present to His bodily eyes, beholding the surpassing fury of the Jews in their madness, and seeing clearly all that will come to pass in that hour, He exclaims as though to say: "Dost thou, O Peter, lay down thy life for Me, and sayest thou that thy fear in this matter is as nothing? and supposest thou that thou wilt be strong enough to overcome the trials that will encompass thee? Nay, thou knowest not the grievous weight of the coming temptation, for the suffering that lies before thee is beyond thy strength to endure: thy heart shall fail thee utterly, even though thou wouldst not have it so: thrice shalt thou deny Me, and that too in one single night." We must surmise that Jesus means to speak somewhat to this effect: yet herein again it is fitting that we should admire the kindness to mankind that appeared in Him: for having predicted that the strength of Peter's courage will not be commensurate with the tone of his zealous assertions, but will fail and flag so utterly as to yield at the mere alarm of a coming danger, He added not one single word of threatening; erhaps for this reason, that Peter had not spoken under any Divine impulse: at all events, for some reason or other He does not hold out any threat of chastisement against one who suffered from human infirmities. For He knew that the nature of man was as yet enfeebled, and unable to endure the threat of death. Death had not yet been deprived of its power through His resurrection, and was still boastfully vaunting against the mind of all men, still strong enough to crush, even by fear and that alone, the hardiest and bravest of heroes. For human nature, being unnaturally subjected to death, yields to death as to a conquering power, or rather used to yield at that time: but now that our Saviour has burst its bonds, the approach of death is delightful to those who love Christ, even though it come in bitterness and pain. For the everlasting life has arisen in its stead, destroying the power of corruption.

And let no one here again imagine that Peter's denial and failure were caused by the words of Christ. He is not speaking by way of imposing any obligation on the disciple, or drawing him on by constraint to the sufferings of which He speaks; but rather He means to predict to His disciple exactly what as God He knows will most surely and certainly come to pass.

But seeing that all that happened to the men of former times has been written for the admonition of those who live after them, let us now say somewhat necessary to our edification, drawing our conclusions from this passage. I do not think that we ought to make any rash vows before God, or to promise to perform what may sometimes be beyond our power, as though we could control human events. And I say this in regard to the charges to which we render ourselves liable in case of failure: especially I consider that hasty statements, such as "I will do this," or, "I will do that," as the case may be, are not far removed from arrogance. For in all cases where one may have deliberately determined to undertake any matter, wishing to carry it out successfully, one's duty is always to use those words of the very wise disciple: If the Lord will, and we live. For while I maintain that a zeal for good works must be inherent in the souls of the godly, as well as eager willingness to carry these virtuous resolves with all our might into effect, yet our duty is to pray for the successful means of gaining this end through the gracious blessing that is from above, and not to make rash promises as though success lay already in our own grasp. Thus we shall be able to keep unbroken our promises to God of all that is good, and we shall have "our feet clear" of blame, according to the saying of the Greek poet. And on other authority: Better is it not to vow to any, than to vow and not pay.