Father MacEvilly’s Commentary on John 13:1-15

ANALYSIS OF JOHN CHAPTER 13

In this chapter, is recorded the washing of His disciples’ feet by our Lord, with all its circumstances, calculated to point out the great humility practised by our Lord (Jn 13:1–8). His threat addressed to Peter, who, out of reverence, first refused to have his feet washed by his heavenly Master. Peter’s instant submission (Jn 13:8–12). Our Lord’s address to His disciples, inculcating, after His own example, the practice of humility (Jn 13:12–17). His allusion to the treason of Judas, which He expressed in a rather general way (Jn 13:18–21). The trepidation into which the Apostles were thrown in consequence (Jn 13:22). The questioning of our Lord by St. John, at the instance of Peter, to know who the traitor was (Jn 13:23–25). Our Lord gives a sign for having him known, after which the traitor left, to carry out his wicked designs (Jn 13:25–31). He inculcates brotherly love, as a distinctive mark of His followers (Jn 13:32–35). He predicts the denial of Him by Peter (Jn 13:38).

COMMENTARY ON JOHN 13:1-15

 Jn 13:1. “Before the festival day of the Pasch.” This occurred on the evening of the fourth month (Nisan). According to the Jewish computation of festivals, the feast of the following day, commenced on the evening of the preceding, and closed on the evening of the day itself. Hence, the Pasch was celebrated “between the two evenings,” of Thursday and Friday. The other Evangelists agree in saying (Matthew 26:17; Luke 22:7; Mark 14:22), that our Lord celebrated the Pasch on the first day of Azyms. St. John says it occurred on the day before. Both accounts are true. It was on the festival itself, according to the Jewish computation of festivals, which commenced on the previous evening. It was on the day before, according to the civil computation of time which St. John, who wrote sixty years after this, followed. Hence, he uses the phrase, “before the festival day of the Pasch.” He does not say, before the Pasch, because the Pasch had commenced, when the occurrence here referred to regarding the supper, etc., took place.

“Jesus knowing,” as God, from eternity; as man, from His conception; “that He should pass” through the gates of death, now at hand—and His Resurrection and Ascension—“from this world to the Father.” There seems to be an allusion to the meaning of the word, “Pasch,” which signifies, a passage. The words also convey, that our Lord, when the destined hour had come, had voluntarily offered Himself for death, which He foresaw.

“Having loved His own.” Apostles and familiar friends and domestics, as is clear from the following history. “Who were in the world,” whom He was about to leave behind Him, exposed to the miseries and perils of this world, from which He was about to depart, when returning to a place of rest in His Father’s bosom. These He now views with an eye of compassionate tenderness, and with feelings of increased pity and love.

“Unto the end.” Some understand, the end of His life. Others, the consummation or perfect exhibition of love, which He manifested by washing their feet—a thing He never did before also by giving His sacred body and blood in the Eucharist, and by the following discourse, breathing love and affection. Finally, by giving His life for them.

“Loving to the end,” according to those, would mean, the most perfect, most intense and demonstrative love.

Jn 13:2. “And when supper was ended.” On this occasion the Paschal supper took place, when the Paschal lamb was partaken of in a standing posture. To this Paschal supper, there cannot be reference here, as our Lord clearly partook of the supper referred to here in a reclining posture, for “He rose from it” (Jn 13:4). There was, besides, a common or ordinary Jewish supper, which took place, immediately after the Paschal supper, in order to satiate the cravings of hunger, for which the Paschal lamb would not suffice, considering the number who should, by law, partake of one lamb. The guests partook of this, as of any other supper, in a reclining posture. It is very likely that it is to this latter supper, reference is made here, at the close of which took place the washing of the Apostles’ feet. The washing of the feet occurred before the institution of the Blessed Eucharist, our Lord having again resumed His reclining posture (Jn 13:12), before He instituted it. The circumstance of the washing of the disciples’ feet before the institution of the Blessed Eucharist, denoted or symbolized the purity of heart required at all times, for the proper reception of the adorable sacrament. On the very eve of His ignominious death, rendered bitter by the fact that the treason of one of His own disciples, whom the devil impelled to so horrible a crime, had a great share in bringing it about, He leaves us an undying memorial of His love in instituting the Blessed Eucharist, and an unexampled manifestation of humility, in washing His disciples’ feet, the traitor, not excluded, who was an instrument in the hands of the devil.

The Evangelist uses the words, “the devil having put it into the heart,” etc., to denote the enormity of the crime, which was more than human; nay, even diabolical, in its nature.

Jn 13:3. “Knowing that the Father,” etc. This shows the excess of our Lord’s humility, in washing His disciples feet. He did this with a full knowledge that He was Lord of the universe. That although in a state of passing weakness, His Father had already, by an ineffable communication, bestowed on Him, all power, “had given Him all things”—without exception—“into His hands.” He knew His origin, “that He came from God,” by an eternal generation, and came forth from Him, in time, by assuming human flesh in His Incarnation; and that He was about to return to His Father, “and goeth to God,” to reap the full fruit of glory, which He so well merited. The predestined “hour” having now arrived, He wishes to leave an example of the most exalted virtues—love and humility—to all future generations.

In this, two things are worthy of observation: 1st, Our Lord while about to perform a great act of humility, had before Him a full knowledge of His infinite dignity, which rendered His humility more conspicuous; 2ndly, that He did this, on the eve of His Passion, to show His excessive love for His disciples, and for us all.

Jn 13:4. “He riseth from supper.” This refers to the common or ordinary Jewish supper, which succeeded the Paschal supper. Likely, there still lay scattered on the table, some of the food used.

“And layeth aside His garments.” “Garments,” in the plural, by common scriptural usage, is employed for the singular. It designates one, viz., the outer garment, which our Lord laid aside, to be more expedite, and in order to assume more perfectly the appearance and costume of a slave, who wore one, and only one short garment. A slave was not allowed flowing robes.

“And having taken a towel, girded Himself.” The Evangelist records not only the washing of the feet, but, all the circumstances, which clearly demonstrate how perfectly our Lord, in order to show His excessive humility, put on the appearance of a slave, on this occasion.

Jn 13:5. “Began to wash the feet,” etc. This is an account, in a general way, of what took place. It is not meant to be conveyed that our Lord washed the feet of any other of the disciples before He washed those of Peter; or that having washed the feet of the others, He proceeded to wash his. In this verse, is contained only a general statement of what took place. The Evangelist comes to particulars, and describes things in order afterwards; or, the words of the verse may mean, He commenced to make preparation for the coming operation.

Jn 13:6. “He cometh, therefore, to Simon Peter.” “Therefore,” in order to commence what He intended, He came to Simon Peter, in the first place, as having been constituted head of the Apostolic College.

“Dost thou?” etc. Thou, and my, are emphatic, expressive of the infinite distance between them in point of dignity. “Thou,” the Eternal Son of God, Himself, God. I, a contemptible worm, a miserable sinner. Peter speaks thus out of feelings of the profoundest reverence, as the Baptist did at Baptism (Matthew 3:14).

“Dost Thou wash,” prepare or mean to wash? Peter not knowing the full import or mysterious significance of our Redeemer’s mode of acting, fancied our Lord meant merely to consult for their bodily comfort.

Jn 13:7. Our Lord conveys to Peter, that He did not well comprehend the import of what He was saying, regarding the washing of his feet; that this action had a deep meaning, a mysterious signification, which Peter would understand hereafter. Our Lord Himself seems to explain it, to a certain extent, in verse 14 (Jn 13:14), where He says, it was meant to convey a lesson of humility. As to other mysterious meanings, it was very likely reserved for him, to know after the Spirit of truth would have come down on them.

Jn 13:8. Peter, whose natural vehemence showed itself on many occasions, is now vehement in his humility and reverence for his Lord, of whom he believed it to be unworthy, as supreme Lord and master, to condescend to wash His disciples’ feet. Out of humility and reverence, he refuses to submit to it. Our Lord then, alluding to the mystical signification of this washing of the feet, which probably denoted purity of soul, tells him, if he persists in his refusal, which would amount to obstinate disobedience; then, he would be excluded from all participation in the great Eucharistic banquet, which He was about instituting. “No part with Me,” most probably, refers to the Blessed Eucharist, in which the devout communicant is made one with our Lord, who becomes his food, and forms a portion of him.

Likely, our Lord’s threat does not include utter exclusion from Him, and reprobation from grace and glory; though it seems likely, from following verse 9, that this was the sense in which Peter understood it, as the threat urges him to an opposite extreme, as consenting to more than was asked from him.

Jn 13:9. Peter, at once terrified by the threat of exclusion from our Lord, which he undersood in the strictest sense, consents to more than was required. He would have Him wash his head also and his hands. From which it is clear, the foregoing refusal sprang from love and reverence, rather than from disobedience.

Jn 13:10. Our Lord says, alludes to the condition of those coming forth from a bath, who having washed their entire person, now only need to remove from their feet the stains they contracted from walking naked in the dust. This was elicited by Peter’s desire to have his hands and head also washed. He wishes to convey to Peter and the disciples present, that they needed no further washing than that of their feet; that they were by His grace, free from grievous sins, and only needed to be cleansed from these sins contracted through human frailty in their passage through life. Of this the cleansing of their feet was symbolical. It may be, He alludes to venial transgressions. Or, if He alludes to mortal sins contracted by men, who had been heretofore in grace, they need to be purified from those before approaching the Holy Eucharist. In this allusion to bodily cleanliness, is evidently contained an allusion to moral or spiritual purity, as is clear from the application made in the following words, “and you are clean, but not all,” which is allusive to Judas, as in following verse, “They were clean,” either by the water of Baptism; or, by faith in Him and obedience to His words (Jn 15:3).

Jn 13:11. Out of consideration for the feelings of Judas, of whose treasonable designs He was well aware, He refrained from mentioning his name. He reminds him of his state, with a view to his correction and repentance.

Jn 13:12. “Being sat down again,” in continuation of the supper, before instituting the Eucharist, “He said to them,” calling their attention, to the spiritual lesson He meant to convey in the washing of their feet, as appears from His words to St. Peter (Jn 13:7).

Jn 13:13. “Master and Lord, and you say well; for, I am so.” Not only as God, but also as Man, was He their Lord and Master, who not only taught them exteriorly; but, by His interior grace, enlightened their intellects and impelled their wills to do good and obey His heavenly precepts.

Jn 13:14. If He, their Lord and Superior, condescended to wash their feet, they should, with greater reason, wash each other’s feet. This He inculcates literally, when necessity or charity required it, as was sometimes done in the infancy of the Church. Hence, among the commendations of widows is mentioned, “Si sanctorum pedes lavit,” (1 Tim. 5:10). But what is particularly inculcated here, is, the thing signified by this washing of feet, viz., the exercise of charity and humility towards our neighbour.

“To wash each other’s feet,” is to be understood more according to the spirit. than the letter; always in a moral, rather than a literal sense; though, on occasions, the literal sense, or literally washing each other’s feet, is enjoined.

Jn 13:15. Our Lord now teaches, by act, what He before taught by words, when He said, “Learn of Me, because, I am meek and humble of heart” (Matthew 11:29). Similar is His teaching (Matthew 20:25–28; Luke 20:26-27).