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.
John 13:2
2 And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him;
Commentaries
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.
Judas was sleeping: finally, he did not hear the words of Christ. Judas was sleeping, and indeed the sleep of riches, seeking a reward for his betrayal. The devil saw him sleeping, and oppressed by the heavy sleep of greed: he entered into his heart, wounded the horse, threw off the rider, whom he separated from Christ.
"And supper being ended, the devil having now put it into the heart of Judas to betray Him."
This the Evangelist hath 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.
This the Evangelist hath 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.
Source: Homily on the Gospel of John 70
(Tr. lv. 2) And supper having been made, i. e. having been got ready, and laid on the table before them; not having been consumed and finished: for it was during supper that He rose, and washed His disciples' feet; as after this He sat at table again, and gave the sop to the traitor. 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.
Source: Catena Aurea by Aquinas
"And the supper 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 riseth from supper, and layeth aside His garments; and took a towel, and girded Himself. After that He poureth 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.
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 entereth 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.
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 entereth 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.
Source: Tractates on John 55
The Evangelist, marveling that Christ washed the feet even of the one who had resolved to betray Him, says: "When the devil had already put it into the heart of Judas." Thus to the very end He cared about the correction of the betrayer. And the words "during supper" are not placed without purpose, but to show the inhumanity of Judas, since even participation in the supper did not change him.
Source: Commentary on John
Then when he says, during supper, he describes the act by which Christ gave his example. First, he mentions the time of the action; secondly, the dignity of the one acting (v 3); thirdly, his humility (v 4). He describes the time in two ways: in one way, as the time of Christ's love; in another way, by emphasizing the sin of Judas.
In regard to the first, he says, literally, "when supper was done." Here we should note that both things that are permanent and things that are successive are said to be done or made. A permanent thing is said to be done or made when it has come to the perfection of its proper species and form; thus a house is said to be done or made when it has proper form. But in something which is successive, it is said to be made or done when it is over or is finished; thus the world is said to have been made when it was completed. But even things like this can be said to be made or done when they receive their appropriate species. So when he says here, literally, "when supper was done," he does not mean it was finished and over with: for after Christ washed the feet of the disciples, he returned to his place and gave the morsel to Judas. "When supper was done" rather means that it was prepared and now brought to his own species: for the group had already begun to eat, and then Christ got up. Thus Christ washed the feet of the disciples during supper.
We read about such a supper in Luke (14:16), "A man once gave a great supper." A breakfast and supper are different. What is given at the beginning of the day is called a breakfast, while what is given at its end is called supper. Likewise, that spiritual nourishment suitable for those beginning is called breakfast, while that nourishment appropriate for the advanced is more like a supper.
Then when the Evangelist says, when the devil had already put it into the heart of Judas Iscariot, Simon's son, to betray him, he depicts the time by emphasizing the sin of the traitor. He mentions his sin for two reasons. First, the better to bring out the evil of Judas, who in spite of so many tokens of love and humble service, considered committing such a great sin: the Psalm (41:9) says: "Even my bosom friend in whom I trusted, who ate of my bread, has lifted his heel against me." And secondly, the better to show the wonderful love of Christ who, although knowing this, treated him with love and humility by washing his feet: "With those who hated peace I was peaceable" (Ps 120:7).
But can the devil put anything into our hearts? It seems he can, for a Psalm speaks of things "sent by evil angels" (Ps 77:49). To explain this, we should note that what is in a person's thought and will is said to be in his heart. So the statement, when the devil had already put it into the heart of Judas, should be understood to refer to his will.
Understanding it the above way, there are two ways something can be put into our heart. First, directly; and in this way only one who has the power to move our will from within can put something into our heart. Only God can do this; consequently, he alone can directly move our will: "The king's heart is a stream of water in the hand," in the power, "of the Lord; he turns it wherever he will" (Prv 21:10). But because the will is also moved by an external object, something apprehended as a good, it follows that anyone who brings to mind, or suggests that something is good is said to put something into our heart indirectly, by making us apprehend something as good, which in turn moves our will. This happens in two ways. By an external suggestion, and then one person can put something into another's heart; or by an interior suggestion, which is the way the devil puts something into our heart. For our imagination, since it is a physical reality, is subject to the power of the devil when God allows it. So, whether we be awake or asleep, he forms in it certain images which, when apprehended, move our will to desire something. And so the devil puts something into our heart, not directly by moving our heart, but indirectly, by suggestion.
In regard to the first, he says, literally, "when supper was done." Here we should note that both things that are permanent and things that are successive are said to be done or made. A permanent thing is said to be done or made when it has come to the perfection of its proper species and form; thus a house is said to be done or made when it has proper form. But in something which is successive, it is said to be made or done when it is over or is finished; thus the world is said to have been made when it was completed. But even things like this can be said to be made or done when they receive their appropriate species. So when he says here, literally, "when supper was done," he does not mean it was finished and over with: for after Christ washed the feet of the disciples, he returned to his place and gave the morsel to Judas. "When supper was done" rather means that it was prepared and now brought to his own species: for the group had already begun to eat, and then Christ got up. Thus Christ washed the feet of the disciples during supper.
We read about such a supper in Luke (14:16), "A man once gave a great supper." A breakfast and supper are different. What is given at the beginning of the day is called a breakfast, while what is given at its end is called supper. Likewise, that spiritual nourishment suitable for those beginning is called breakfast, while that nourishment appropriate for the advanced is more like a supper.
Then when the Evangelist says, when the devil had already put it into the heart of Judas Iscariot, Simon's son, to betray him, he depicts the time by emphasizing the sin of the traitor. He mentions his sin for two reasons. First, the better to bring out the evil of Judas, who in spite of so many tokens of love and humble service, considered committing such a great sin: the Psalm (41:9) says: "Even my bosom friend in whom I trusted, who ate of my bread, has lifted his heel against me." And secondly, the better to show the wonderful love of Christ who, although knowing this, treated him with love and humility by washing his feet: "With those who hated peace I was peaceable" (Ps 120:7).
But can the devil put anything into our hearts? It seems he can, for a Psalm speaks of things "sent by evil angels" (Ps 77:49). To explain this, we should note that what is in a person's thought and will is said to be in his heart. So the statement, when the devil had already put it into the heart of Judas, should be understood to refer to his will.
Understanding it the above way, there are two ways something can be put into our heart. First, directly; and in this way only one who has the power to move our will from within can put something into our heart. Only God can do this; consequently, he alone can directly move our will: "The king's heart is a stream of water in the hand," in the power, "of the Lord; he turns it wherever he will" (Prv 21:10). But because the will is also moved by an external object, something apprehended as a good, it follows that anyone who brings to mind, or suggests that something is good is said to put something into our heart indirectly, by making us apprehend something as good, which in turn moves our will. This happens in two ways. By an external suggestion, and then one person can put something into another's heart; or by an interior suggestion, which is the way the devil puts something into our heart. For our imagination, since it is a physical reality, is subject to the power of the devil when God allows it. So, whether we be awake or asleep, he forms in it certain images which, when apprehended, move our will to desire something. And so the devil puts something into our heart, not directly by moving our heart, but indirectly, by suggestion.
Source: Commentary on John