John 13:5Meaning & Commentary from the Church Fathers

What is the reason? It seems to me that Christ first washed the betrayer’s feet and then came to Peter, and that the others were instructed by Peter’s example.

That He truly washed someone else before Peter is clear from the words, “when He came to Peter.” The Evangelist, however, does not say this directly, but hints at it by the word “began.”

Although Peter was first, the betrayer, likely in his insolence, reclined even above the chief Apostle. His insolence is shown in other cases as well.

For example, he dips his hand in the dish with the Teacher. And though rebuked, he feels no pang of conscience.

Peter, after once being rebuked earlier, and rebuked for words he had spoken from love, became so humbled that even when in anguish and trembling, he turned to another so that he might ask.

But Judas, despite frequent rebukes, did not come to his senses.

For this fierce beast of pride nearly always attacks those who possess something glorious. But what is more glorious than the holy Apostles? Or what could be more honorable than friendship with God?

On the contrary, this passion does not touch the one who is nothing among men. It almost always avoids the one who has nothing worthy of rivalry, and it is inaccessible to those who are distinguished in nothing from others.

Indeed, how could exaltation over anything arise in such a person?

Rather, the one who is worthy of rivalry usually falls into pride. For this reason he sets himself above his neighbor, irrationally imagining that he differs greatly from others.

He thinks he has attained some remarkable and wondrous excellence, and has completed a course of life extraordinary and unattainable for others.

If, then, the sickness of pride usually appears in those who possess something glorious, should not Christ have become a model of humility for the holy Apostles?

Thus, having the Lord of all as their example and image, they too would transform their mind according to the will of God.

This sickness could not be destroyed otherwise than through clear instruction to count oneself so far below others in dignity as to place oneself even as a servant.

One should not fear to perform the service most proper to a servant, even by washing the brethren’s feet and girding oneself with a towel because of the need.

Notice, indeed, how lowly this service is, I mean from the viewpoint of worldly manners and outward customs.

Thus Christ became the model of a modest and humble disposition for all men, not for the disciples alone. Therefore the divine Paul takes Him as an example and exhorts us to this.

He says, “Let this mind be in each of you which was also in Christ Jesus” (Phil 2:5). And again, “In humility count one another better than yourselves” (Phil 2:3).

For the law of love and concord consists in humility.

And since creatures had been humbled and had fallen under the power of curses, the Lord Himself humbled Himself before them, so as to raise and exalt them all.

So too the first one who humbled them entered among them through his counsel under the appearance of care for them, and as a guide (Gen 3:1-5).

Thus pride and audacity truly can produce nothing unless they act by force. All good things are contained in love, and all are held together in it. Love is the guardian of their treasury.

Let the drops of Your moisture fall upon me, watering me with grace and immortality. Wash the paths of my mind, so that I may not sin again.

Wash the heel of my spirit, so that I may destroy the curse, and so that I may not feel the serpent’s bite when I tread upon it.

As You commanded Your followers to have authority to tread on serpents and scorpions (Lk 10:19) without suffering any harm, so grant this to me.

You have redeemed the whole world; redeem the soul of one sinner.

You have come away from the baptismal font. What follows? You heard the reading.

The girded priest, though the presbyters also do this, the high priest, I say, girded himself and washed your feet.

We know that the Church in Rome does not have this tradition. We in Milan follow its order in everything, except that it does not keep the tradition of washing the feet.

Notice, this practice quite possibly fell away because of the great number of people.

There will also be some who say, and even bring as an accusation, that this should not be done in the mystery, at baptism or regeneration, but that one should wash a guest’s feet.

One thing belongs to humility, the other to sanctification. Finally, bear in mind that the mystery too is sanctification.

“If I do not wash you, you have no part with Me” (Jn 13:8).

I say this not to reproach others, but because I wish to justify my own rites. In everything I wish to follow the Church in Rome, yet we too have human judgment.

If something is preserved more rightly somewhere, then we too preserve it more rightly.

But a discussion arose among the Apostles about this matter. They wished to observe the custom of washing, which the Jews considered especially important on the evening of Passover.

Yet there were no servants there. One of them had to resolve to perform this service for his Teacher and companions.

Since this service was considered especially humiliating and inconsistent with the dignity of free Jews, a dispute arose among the Apostles about which of them should be considered greatest (Lk 22:24).

In other words, which of them was exempt from such humiliating work?

Although the Evangelist Luke does not say what occasioned this dispute, it is evident that there could have been no other occasion.

They had already disputed in due time about primacy in the kingdom of the Messiah, and Jesus had put an end to their dispute.

Jesus heard this dispute and reminded the Apostles of what He had said earlier about their quarrel over primacy.

"You know that the kings of the earth exercise lordship over the nations" (Lk 22:25). In general, all who have authority over men count the exercise of that authority as a benefit to them.

But in the kingdom of God, the kingdom of love and goodness, it must not be so.

"I chose you to establish this kingdom on earth, and through it to lead men into the Kingdom of Heaven. Therefore you must be the first to show by example that there is no place in this kingdom for love of power or pride.

Understand that authority or seniority first of all lays duties upon the one clothed with authority. Rights to honor and respect come later, of themselves, if one deserves them.

Therefore, if any of you for some reason considers himself greater, he must behave as though he were the least.

Whoever among you will be chief over others must not forget that, in ruling, he must serve everyone and be the first servant of all."

As He said this, Jesus immediately confirmed His words by His own example. He rose from the table, laid aside His outer garment, and took the towel prepared for washing.

He poured water into a basin and began to wash the Apostles' feet and wipe them with the towel with which He was girded.

In narrating this, the Evangelist John says, "And this was done by Him who knew that God had given all things into His power, and that He had come from God and was going to God."

Yes, Christ so loved men that, at the end, He did not disdain to show them by His own example how necessary humility and meekness are for entrance into the kingdom of God.

In washing the feet of His Apostles, He did not turn away even from Judas. At that time Judas was already at one with His enemies, and therefore was himself an enemy.

He commanded His followers to love their enemies and do good to those who hate them. Wishing to bring Judas to repentance, to do him good, and to save him, He bends before him and humbly washes his feet.

It would seem that even an iron heart should have melted from such a manifestation of all-forgiving love and humility.

But the heart of Judas had already become inaccessible to good. The humility of Jesus did not touch him.

Rather, it likely gave him confidence that his betrayal was being kept by the Sanhedrin in strict secrecy.

Three great truths marked the earthly life of Jesus Christ, and He now sets the same seal before His disciples.

In Jesus’ life was expressed that “the Father had given all things into His hands.” He had entrusted Him with accomplishing the salvation of mankind (Mt 11:27) and had laid this whole great work upon Him (Jn 17:3).

No less clearly He showed in His life that “He had come from God.” He had descended from heaven, and all His works were not human works, but the works of the Son of God.

Finally, it was open to His gaze that “He was going to God.” His death was near, after which His labors of love for mankind would be crowned with glory from the heavenly Father.

These three exalted truths summoned Him in His earthly life to works of self-denial. By their prompting He now appears before His disciples not only as an ordinary Son of Man, but as the servant of His disciples.

He is full of heavenly love toward them.

Among the Hebrews, if the master of the house wished to show special attention to guests or to his household, he would at the beginning of the meal order a servant to wash the feet of those invited to table (1 Sam 25:41).

The Lord takes upon Himself the work of a servant. And how does He perform this work? With the fullest zeal of a sincere servant.

When He and His disciples entered the upper room on Zion, He and the disciples, according to custom, reclined at the prepared table (Lk 22:14; Jn 13:2).

The disciples rested and argued about precedence. But He rises, takes off His outer garment Himself, takes a towel, and girds Himself with it.

Nor does He stop there. He Himself pours water into the basin. “He does not command another to do it, but does all this Himself.”

On the order of the washing, see Jn 13:6.

He is ready to give man the most wondrous pledge of His love in the institution of Holy Communion. This mystery equally surpasses both our concepts and our hopes.

In it the power and goodness of God are revealed with such majesty that one cannot fail to recognize here the astonishing work of the Infinite Being.

But this wonder of power had to be preceded by a wonder of abasement, for the instruction of the Apostles and the edification of the Church in the ages to come.

“He emptied Himself,” says the Apostle Paul, “taking the form of a servant” (Phil 2:7).