Homilies on the Gospel of John — Homily 70

Paul said, "Be imitators of me, as I also am of Christ." For this reason Christ took flesh from our own substance, so that through it He might teach us virtue. For it says, "God sending His own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh." And Christ Himself says, "Learn of Me, for I am meek and lowly in heart." He taught this not only by words but also by actions. People called Him a Samaritan, said He had a demon, called Him a deceiver, and threw stones at Him. At one time the Pharisees sent servants to arrest Him, at another they sent plotters against Him. They also kept insulting Him themselves, even though they had no fault to find with Him and were constantly receiving benefits from Him. Yet after all this He never stopped doing good to them both in words and deeds. When a servant struck Him on the face, He said, "If I have spoken evil, bear witness of the evil, but if well, why do you smite Me?" That was toward those who hated and plotted against Him. Let us also see what He does now toward the disciples, or rather what actions He now displays toward the traitor. The man who had the most reason to be hated—because though he was a disciple who had shared the table and salt, who had seen the miracles and been counted worthy of such great things, he acted more grievously than anyone else, not by stoning or insulting Him, but by betraying and handing Him over—observe in how friendly a manner He receives this man, washing his feet. For even in this way He wanted to restrain him from that wickedness. Yet it was in His power, if He had willed it, to have withered him like the fig tree, to have cut him in two as He tore the rocks, to have split him apart like the veil. But He would not turn him away from his plan by compulsion, but by choice. Therefore He washed his feet, and not even by this was that wretched and miserable man shamed.

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. This does not mean He knew it then, but that He did what He did having known it long ago. That He should depart. The Evangelist magnificently calls His death a departure. Having loved His own, He loved them unto the end. Do you see how when He was about to leave them He shows greater love? For the phrase, having loved, He loved them unto the end, shows that He left out nothing that someone who earnestly loved would be likely to do. Why, then, did He not do this from the beginning? He performs the greatest things last, in order to make their attachment more intense and to store up for them beforehand much comfort against the terrible things that were about to happen to them. St. John calls them His own in respect of personal attachment, since he also calls others His own in respect of the work of creation, as when he says, His own received Him not. But what does which were in the world mean? Because the dead were also His own—Abraham, Isaac, Jacob, and men of that sort—but they were not in the world. Do you see that He is the God of both the Old and New Testament? But what does He loved them unto the end mean? It means He continued loving them unceasingly, and the Evangelist mentions this as a sure proof of great affection. Elsewhere indeed He spoke of another proof, the laying down of life for His friends, but that had not yet happened. And why did He do this thing now? Because it was far more wonderful at a time when He appeared more glorious in the sight of all people. 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 comfort to the grief as well.

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.

The Evangelist said this in amazement, showing that Jesus washed the man who had already decided to betray Him. This also proves his great wickedness, that not even having shared the salt restrained him (something which is most able to restrain wickedness), nor the fact that even up to the last day, his Master continued to bear with him.

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.

Here the Evangelist says, even with wonder, that one so great—so very great—who came from God and went to Him, who rules over all, did this thing and did not disdain to undertake even such an action. And by the giving over, I think 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 in no way lessened by this action, since He came from God and went to God and possessed all things. But when you hear of giving over, do not understand it in a 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 gives over to the Father. And Paul declares this, 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 humble-mindedness, which He said was both the beginning and the end of virtue. And it is not without reason that "He came from God and went to God" is added, but so that we may learn that He did what was worthy of One who came from there and went there, trampling down all pride.

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.

Notice how He demonstrates humility not only through the washing itself, but in another way as well. He did not do this before reclining at the meal, but after they had all taken their places—then He got up. Furthermore, He does not simply wash them, but does so after removing His outer garments. He did not even stop there, but wrapped a towel around Himself. Nor was He satisfied with this, but He Himself filled the basin and did not tell someone else to fill it; He did all these things Himself, showing through all of this that when we are engaged in doing good, we must do such things not merely for appearance's sake, but with complete earnestness. Now He seems to me to have washed the feet of the traitor first, based on the text saying,

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,

With those hands, he says, with which You have opened eyes and cleansed lepers and raised the dead? For this question is very emphatic; therefore He did not need to have said anything more than "You," for even this by itself would have been enough to convey everything. Someone might reasonably ask why none of the others forbade Him, but only Peter, which was a sign of considerable love and reverence. What then is the reason? It seems to me that He washed the traitor first, then came to Peter, and that the others were instructed afterward from his case. That He washed someone else before him is clear from the statement "But when He came to Peter." Yet the Evangelist is not a harsh accuser, for "he began" is the expression of one implying this. And even if Peter were the first, it is still probable that the traitor, being a forward person, had reclined even before the leader. For his forwardness is shown by another circumstance as well, when he dips with his Master in the dish, and being convicted, feels no remorse; while Peter, being rebuked just once on a former occasion, and for words which he spoke from loving affection, was so ashamed that being even distressed and trembling, he asked another to pose a question. But Judas, though continually convicted, felt nothing. When therefore He came to Peter, he says to Him, "Lord, do You wash my feet?"

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?

That is, you will know how great the benefit from this is, the advantage of the lesson, and how it is able to lead us into complete humility. What then does Peter do? He still prevents Him, and says,

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,

If I do not wash you, you have no part with Me. What then does that fervent and passionate one say?

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

Passionate in his refusal, he becomes even more passionate in his agreement; but both come from love. For why did Jesus not explain the reason for His action, instead of adding a threat? Because Peter would not have been convinced. For if Jesus had said, "Allow this, because through it I am teaching you to be humble-minded," Peter would have promised it ten thousand times, so that his Master would not do this thing. But now what does He say? He speaks of what Peter most feared and dreaded, being separated from Him; for it is Peter who continually asks, "Where are You going?" This is also why he said, "I will give even my life for You." And if, after hearing, "What I do you do not know now, but you will know afterward," he still persisted, he would have done so even more if he had learned the meaning of the action. Therefore Jesus said, "but you will know afterward," knowing that if Peter learned it immediately he would still resist. And Peter did not say, "Tell me, so that I may allow You," but (which was much more passionate) he did not even endure to learn, but opposes Him, saying, "You shall never wash my feet." But as soon as Jesus threatened, he immediately softened his tone. But what does "You will know after this" mean? After this? When? When in My Name you will have cast out demons; when you will have seen Me taken up into Heaven, when you will have learned from the Spirit that I sit on His right hand, then you will understand what is being done now. What then does Christ say? When Peter said, "not my feet only, but also my hands and my head," He replies,

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,

And if they are clean, why does He wash their feet? So that we may learn to be modest. For this reason He did not come to any other part of the body, but to the part that is considered more dishonorable than the rest. But what does "He that is washed" mean? It means "he that is clean." Were they then clean, who had not yet been delivered from their sins, nor 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? How then does He call them clean? So that you may not think them clean as if delivered from their sins, He adds, "Behold, you are clean through the word that I have spoken unto you." That is, in this way you are so far clean: you have received the light, you have been freed from Jewish error. For the Prophet also says, "Wash you, make you clean, put away the wickedness from your souls" (Isaiah 1:16, Septuagint), so that such a person is washed and is clean. Since then these men had cast away all wickedness from their souls and had accompanied Him with a pure mind, therefore He says, according to the word of the Prophet, he that is washed is clean already. For in that passage also it does not mean the washing of water practiced by the Jews, but the cleansing of the conscience.

And if they are clean, why washes He class="greek">washest thou. " }}–> their feet? That we may learn to be modest. On which account He came not to any other part of the body, but to that which is considered more dishonorable than the rest. But what is, He that is washed? It is instead of, he that is clean. Were they then clean, who had not yet been delivered from their sins, nor 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? How then calls He them clean? That you may not deem them clean, as delivered from their sins, He adds, Behold, you are clean through the word that I have spoken unto you. That is, In this way you are so far clean; you have received the light, you have been freed from Jewish error. For the Prophet also says, 'Wash you, make you clean, put away the wickedness from your souls' Isaiah 1:16, Septuagint; so that such a one is washed and is clean. Since then these men had cast away all wickedness from their souls, and had companied with Him with a pure mind, therefore He says according to the word of the Prophet, he that is washed is clean already. For in that place also It means not the washing of water, practiced by the Jews; but the cleansing of the conscience.

Let us also be clean and learn to do what is good. But what does it mean to do good? Judge for the fatherless, plead for the widow, and come, let us reason together, says the Lord. There is frequent mention in the Scriptures of widows and orphans, but we pay no attention to this. Yet consider how great the reward is. Though your sins be as scarlet, it says, I will make them white as snow; though they be red like crimson, I will make them white as wool. A widow is a defenseless person, which is why He cares so much for her. For widows, even when they have the option to remarry, endure the hardships of widowhood out of fear of God. Let all of us, both men and women, reach out our hands to them, so that we may never experience the sorrows of widowhood ourselves; or if we do experience them, let us store up a great amount of kindness for ourselves. The power of a widow's tears is not small—it can open heaven itself. Let us not trample on them or make their suffering worse, but help them by every means. If we do this, we will secure great safety for ourselves, both in this present life and in the life to come. For not only here, but there also, they will defend us, cutting away most of our sins because of our kindness toward them, and enabling us to stand boldly before the judgment-seat of Christ. May we all obtain this, through the grace and loving-kindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.

3. Be we then also clean; learn we to do well. But what is well? Judge for the fatherless, plead for the widow; and come, let us reason together, says the Lord. Isaiah 1:7 There is frequent mention in the Scriptures of widows and orphans, but we make no account of this. Yet consider how great is the reward. Though, it says, your sins be as scarlet, I will whiten them as snow; though they be red like crimson, I will whiten them as wool. For a widow is an unprotected being, therefore He takes much care for her. For they, when it is even in their power to contract a second marriage, endure the hardships of widowhood through fear of God. Let us then all, both men and women, stretch forth our hands to them, that we may never undergo the sorrows of widow-hood; or if we should have to undergo them, let us lay up a great store of kindness for ourselves. Not small is the power of the widow's tears, it is able to open heaven itself. Let us not then trample on them, nor make their calamity worse, but assist them by every means. If so we do, we shall put around ourselves much safety, both in the present life, and in that which is to come. For not here alone, but there also will they be our defenders, cutting away most of our sins by reason of our beneficence towards them, and causing us to stand boldly before the judgment-seat of Christ. Which may it come to pass that we all obtain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.