Translated by Qwen.
St. Albert the Great's Commentary on John 13:1–6
Introduction: The Setting of the Last Supper
"Before the feast of the Passover, Jesus knowing 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." (John 13:1)
Here begins the part concerning the preparation for the sanctification of the Passion and of the Blood. And because these sacraments are entrusted to the disciples, therefore here He instructs the disciples for such preparation—whereas in the preceding chapter He had instructed both disciples and others generally, both Gentiles and Jews.
Moreover, this chapter is divided according to those things which were done at the supper when Christ gave His Body. And these are two memorable deeds: namely, of humility in the washing of the feet, and of charity in the offering of His Body and Blood. First, therefore, He treats of the instruction in humility; second, of the instruction in charity, at Jn 13:21: "When Jesus had said these things, He was troubled in spirit," etc.
The first of these is divided into three parts: in the first, He sets forth the suitability of the time by which He comes to this doctrine; in the second, He sets forth the deed from which He forms the doctrine, at verse 2: "And when supper was ended," etc.; in the third, He forms from the deed a doctrine inclining to humility, at verse 12: "After therefore He had washed their feet," etc.
Jn 13:1: Four Points Concerning the Time and Love of Christ
In the first part, He says four things: in the first of these, He touches upon the time from the feast suitable to this doctrine; in the second, He sets forth that which is signified in the feast itself; in the third, He touches upon what is the proper motive and cause of this doctrine; in the fourth, He shows that in this doctrine is the complement of all His love.
He says therefore:
"Before the feast of the Passover"
That is, before the day of unleavened bread, whose evening was the fourteenth day of the moon toward evening—that is, before the day of the supper, when the lamb was immolated toward evening, just as is commanded in Exodus 12:2 and following. For in this Passover it was fitting to set forth the doctrine of perfection to the disciples and Apostles.
Therefore, before the whole day of the feast, and before all things which were done in the feast:
"Jesus knowing"
—that is, prescient as God. As it is written in Ecclesiasticus 23:29: "Before the Lord, before He created anything, all things were prepared"; so also after the completion, He looks upon all things. As in John 16:30: "Knowing all things that were to come upon us."
"That His hour had come"
—not of the election of the stars or of fate, but of the fulfillment of the sacraments: when all things which were said and predetermined concerning Him were fulfilled. As in John 7:6: "My time has not yet come; but your time is always ready." And in 2 Corinthians 6:2: "Behold, now is the acceptable time; behold, now is the day of salvation." For this was the hour of Christ with respect to the operation of salvation, and it was the hour of His adversaries with respect to the fulfillment of their malice and evil will, as in Luke 22:53: "This is your hour, and the power of darkness."
"That He should depart out of this world unto the Father"
For this is what was signified in the feast. As in Exodus 12:11: "For it is the Phase"—that is, the Passing Over—"of the Lord." For thus He passed through Egypt of old, liberating and protecting His own, and He entered unto the Father, offering His blood as of a lamb immolated for us. As in Hebrews 9:24: "For Jesus is not entered into sanctuaries made with hands, the patterns of the true; but into heaven itself, that He may appear now in the sight of God for us."
Moreover, the death of the Lord is called a passing over, as though passing by His own power: for nowhere was He detained by the bonds of death or the cloisters of hell, but passing through all such things by death and through hell, "He hath broken the gates of brass, and burst the bars of iron" (Psalm 106:16). He took them up from the way of iniquity.
"Having loved His own"
Thus, therefore, having loved His own who are in the world—even though they are not of the world; and therefore they needed the love of God. As in John 17:16: "They are not of the world, as I also am not of the world." To be in the world is to be entangled in the concupiscences of worldly things. As in John 15:19: "If you had been of the world, the world would love its own; but because you are not of the world, therefore the world hates you." And therefore they needed the love of Christ.
"He loved them unto the end"
Unto the end of perseverance in love, as Chrysostom says;
Unto the end of consummation in love;
Unto the end of the work in love;
Unto the end of perfection in love;
Unto the end of the gift given from love.
Concerning the end of perseverance: that He did not interrupt His love even unto death; and death did not terminate His love, but broke the life. As in Psalm 106:16–17, He continued His love eternally. As in the Canticle of Canticles 8:6–7: "Love is strong as death, jealousy is hard as hell: its lamps are lamps of fire and of flames. Many waters cannot quench charity." That is, the floods of passions could not extinguish the charity of God.
Having loved His own in all things, both in work and in time. As in Proverbs 17:17: "He that is a friend loveth at all times." And in Hosea 14:5: "I will love them freely." Moreover, He calls them His own who loved no other besides Him, who had no other lover besides Him, and who sought nothing besides His love. For only he loves God who loves nothing against Him. As in Psalm 17:2: "I will love Thee, O Lord, my strength." He Himself also was their lover, as in Deuteronomy 33:3: "He hath loved the people; all the saints are in His hand." They seek nothing but love. Whence Augustine says: "Love God, etc." As in Canticle of Canticles 8:7: "If a man should give all the substance of his house for love, he shall despise it as nothing."
Moreover, in the end of consummation in love He loved: because He loved unto the summit of charity. As in Psalm 115:16: "Every consummation I have seen an end; Thy commandment is exceedingly broad." For every consummation of deeds has an end. But the Spirit of the charity of Christ is too broad, because it has no end. As in John 3:34: "For God doth not give the Spirit by measure."
Moreover, in the end of the work in love He loved the deed: because a greater work could not be. And it was unto the end of perfection, that He died for His friends unto the effect of salvation, and for all unto the sufficiency of salvation. Concerning the first it is said in John 15:13: "Greater love than this no man hath, that a man lay down his life for his friends." Concerning the second it is said in Romans 5:8–9: "But God commendeth His charity towards us; because when as yet we were sinners, according to time Christ died for us."
Moreover, concerning the end of the gift given from love: that He gave the sacrament of His Body and Blood. As in Canticle of Canticles 5:1: "Eat, O friends, and drink, and be inebriated, my dearly beloved."
Thus therefore He loved them unto the end. Whence Gregory says: "O ineffable charity of love toward us, that Thou mightest redeem the servant, Thou didst deliver the Son!" As in Romans 8:32: "He that spared not even His own Son, but delivered Him up for us all."
Jn 13:2–3: The Preparation for the Deed of Humility
"And when supper was ended, the devil having now put into the heart of Judas Iscariot, the son of Simon, to betray Him; Jesus knowing that the Father had given Him all things into His hands, and that He came from God and goeth to God." (John 13:2–3)
Here now begins the second part. For here He sets forth the deed from which He forms the doctrine.
Moreover, it has two parts: in the first of these, He speaks of the preparation of Christ for the deed of humility; in the second, however, in the deed of Christ He describes humility, at verse 4: "He riseth from supper."
Still, in the preparation there are four things: namely, the perfection of the typical supper, the perfect temptation of Judas to betray the Lord by the devil, the tradition of all things made to Christ by God the Father, and the return of the Son to the Father through the work of redemption.
He says therefore:
"And when supper was ended"
—not indeed the supper of the Body and Blood of the Lord, but the supper of the Old Testament, which was in the offering and eating of the typical lamb. The cause, however, was that He first ate the lamb with the disciples before He washed them: because since that lamb was only figurative, it did not require washing. But the Lord's Body is not given unless first to those washed with the laver of expiation. As in Isaiah 52:11–12: "Depart, depart, go ye out from thence, touch no unclean thing; go ye out of the midst of her, be ye clean, you that carry the vessels of the Lord. For you shall not go out in a tumult." And in Isaiah 1:16: "Be washed, be clean, take away the evil of your devices from My eyes."
This supper therefore of the typical lamb having been completed and done—because supper is the last eating after which there is no other—immediately He began the new law. As in Leviticus 26:10: "You shall eat the very old store, and you shall bring forth the old because of the new."
"The devil having now put into the heart"
—that is, of Judas—"to betray Him."
And this is what He says: When the devil, the author of all perversity, had now put—in the supper: because even the benefit of the exhibition of the supper and of table-fellowship with Christ did not recall him from malice, as Chrysostom says. As in Psalm 40:10: "Yea, the man of my peace, in whom I trusted, who ate my bread, hath greatly supplanted me."
When therefore the devil thus by his temptation had put into the heart—not so that he injected something created from himself; but so that from his own he insinuated by suggestion, so that he might intend the thought which was within. He did what is said in Psalm 77:49: "Sendings by evil angels." And therefore He says: into the heart, and not in the heart: because he was not created in the heart, but outside the heart, lying in wait, flying around, and flattering by persuading, as Gregory says, that he might accomplish his will. As in Matthew 13:25: "An enemy hath done this"—namely, that he oversowed tares upon the good seed, which Christ had often sown in the heart of Judas. Moreover, he is called an enemy man: because often by tempting he conforms himself to human things that he may deceive. As in Acts 5:3: "Why hath Satan tempted thy heart?"—that is, by tempting he deceived.
That he might betray Him—namely, Christ—to the Jews. As in 2 Maccabees 5:15: "He who was the betrayer of the law and of his country."
Judas, the son of Simon Iscariot. For his father was called Simon Iscariot—that is, a citizen of such a city, which is interpreted "memory of death," as we have said in what precedes. As in Luke 6:16: "He chose Judas Iscariot, who was a traitor."
Thus therefore, the mind of betraying having been perfected in the betrayer:
"Jesus knowing that the Father had given Him all things into His hands"
—Knowing, not Judas, but Jesus—that the Father had given all things into His hands: that is, into His power. He could have turned aside the betrayer if He had wished, or have manifested him to the Apostles to be corrected, or even to be killed: but He did not wish to, that He might show that He suffered by His own will, and was not prone to vengeance or to His own defense, but rather to His own will or to the exhibition of benefit and service: that by humility He might recall the one who served, if he wished; but if he did not wish, he was not to be compelled. As in Romans 12:19: "Not defending yourselves, my dearly beloved, but give place unto wrath, for it is written: Revenge is Mine, I will repay, saith the Lord." Therefore for this cause He says: Knowing, as God. As in Job 11:13: "If thou wilt set thy heart, and wilt stretch out thy hands to Him… yet know that God exacteth of thee less than thy iniquity deserveth."
That the Father had given all things into His hands: that is, into His power. As in John 3:35: "The Father loveth the Son, and hath given all things into His hand." And in Matthew 28:18: "All power is given to Me in heaven and in earth." As in Esther 13:9: "All things are placed in Thy power, and there is none that can resist Thy will."
And that He came from God: that is, Jesus also knowing that He came from God—coming into the world—or by eternal generation. As in John 8:42: "For I proceeded and came from God." And in John 16:30: "Now we know that Thou knowest all things, and Thou needest not that any man should ask Thee: by this we believe that Thou camest forth from God."
Jn 13:4: The Actions of Humility
"He riseth from supper, and laid aside His garments; and having taken a towel, girded Himself. After that, He putteth water into a basin." (John 13:4–5a)
And He says four things: namely, the rising for the humility of service, the removal of impediments from Himself, the taking up of what was expedient, and the beginning of the service undertaken.
Concerning the first He says:
"He riseth"
—that He might be prepared to serve. For He who had taken the form of a servant, now exhibited the act of a servant. For it is written: "He emptied Himself, taking the form of a servant" (Philippians 2:7). As in Matthew 11:29: "Learn of Me, because I am meek and humble of heart."
Moreover, He riseth for passing over, because the typical lamb was eaten by those standing. And thus He taught His own to be prepared for passing over. As in Psalm 126:2: "Arise after you have sat, you that eat the bread of sorrow." For the bread of sorrow is the supper of the Passion. As in Isaiah 21:5: "Prepare the table, behold in the watchtower them that eat and drink: arise, ye princes."
Thus therefore He riseth from the supper of the typical lamb; it is no longer to be tasted. As in Matthew 26:29: "I will not drink from henceforth of this fruit of the vine, until that day when I shall drink it with you new in the kingdom of My Father"—that is, in the sacrament of the Church.
This is therefore what He says.
"And laid aside His garments"
And He goeth to the Father: reducing all things which He acquired for the Father by the work of redemption. As in John 16:28: "I came forth from the Father, and am come into the world: again I leave the world, and I go to the Father."
And this is the meaning: Behold the removal of impediments, which were hindering the diligence of service. Whence ministers are said to be girded. As in Luke 12:37: "He will gird himself, and make them sit down to meat, and passing will minister unto them."
Nevertheless, this laying aside of garments signifies a synagoge which was at one time clothed with the vesture of deposing. For that was at one time among the fathers and prophets the vesture of His beauty: but now it has grown vile among the worst successors, and it has hindered Him from His works: and therefore He lays aside this garment.
Moreover, Jerome says that Christ laid aside His garment four times; but He took it up again three times. For at the supper He laid it aside and took it up again; mocked by the soldiers He took it up; stripped on the cross He laid it aside, and did not take it up again.
The first laying aside of garments which was soon taken up again signifies the separation of those who, departing from Christ, soon returned: such as Peter, who departed by denial, and returned at the first glance of Christ; and certain others of the Apostles and disciples, such as Thomas.
The second laying aside signifies those who, departing, do not return unless by a special visitation of the Holy Spirit: such as those who by faith returned to Christ at Pentecost, when they received the Holy Spirit visibly.
The third laying aside and taking up again signifies those who do not return unless at the end of life or at the end of the world.
The fourth laying aside and not taking up again signifies those who never return, but die in their sins.
Moreover, in every such spiritual laying aside, the soiled garment is laid aside, and a white and luminous one is taken up, which in the service of Christ does not hinder but promotes and profits unto purification. As in Psalm 29:12: "Thou hast encompassed me with gladness." Moreover, this is signified in Zechariah 3:4: "Take away from him"—namely, from Jesus the high priest—"the filthy garments." As in Genesis 41:14: "Then Joseph going out of the prison, shaved himself, and changing his garments, offered himself"—namely, to the king.
"And having taken a towel, girded Himself"
He touches upon the expedients for the undertaking of service: and these are the towel, the basin, and the water.
First, He girded Himself with the towel. And this is what He said: "And when He had taken a towel, He girded Himself." As in Luke 12:37: "He will gird himself, and make them sit down to meat." Moreover, this towel signifies the byssus of the whiteness of innocence and of the justification of the Saints: as in Ecclesiasticus 45:14: "Consider the works of God: that no man can make straight what He hath made crooked." By it indeed the stains of vices are wiped away.
Well indeed did it befit Him to be girded with this whiteness, because, as Wisdom 7:26 says: "For she is the brightness of eternal light, and the unspotted mirror of God's majesty, and the image of His goodness." Therefore He was girded with this towel of cleanliness, that He might wipe away the stains of all the disciples.
"After that, He putteth water into a basin"
The basin indeed, containing the water of expiation, is poured out that the footsteps of the faithful may be washed. This is the basin which was made for the uses of the washing of the priests, just as is read in Jeremiah 3:19.
The water therefore having been put into the basin—or "He casteth water into a basin": because He poured out blood upon the earth, that He might cleanse the footsteps of believers.
Jn 13:5b–9: The Washing and Peter's Resistance
"And began to wash the feet of the disciples, and to wipe them with the towel wherewith He was girded." (John 13:5b)
Here begins the ministry of humility.
And this is described in two ways: namely, simply, and according to the reverence which Peter exhibited.
Simply, however, when He says: "And He began to wash"—that is, He began the washing of the disciples. And there are here three opinions, of which one is that of Chrysostom, who says that He began with the traitor: that by exhibiting humility first, He might recall him from betrayal: but it availed not, because his pertinacity was confirmed in malice so that no one could correct him whom that one had corrupted.
Others say that He began with the lesser ones, and proceeded unto the first. And they say this on account of the word of the Lord in Matthew 20:16: "So the last shall be first, and the first last."
But Augustine says that He began with Peter: because he was greater and the prince of the Apostles. Whence the Gloss says: "Who does not know that Peter is the first of the Apostles?" And thus the text is ordered when it says: "He began this ministry of humility by beginning, and came with towel and basin to Simon Peter." As in Matthew 20:28: "The Son of man came not to be ministered unto, but to minister, and to give His life a redemption for many." Thus therefore, taking the form of a servant, He also exhibited the act of a servant. Whence on account of excessive humility, who would not tremble at the Lord of majesty prostrating Himself at the feet of poor servants, and washing their feet? As in Psalm 88:28: "And I will make Him My firstborn, high above the kings of the earth." As in Isaiah 3:4: "His feet stood in the court of the servants; and His tongue spoke wisdom among princes."
"And to wipe them with the towel wherewith He was girded"
—that is, with the clean whiteness with which He had girded Himself, which could never be stained with any uncleanness. As in Wisdom 7:24–25: "For wisdom is more mobile than any active thing… for she is the brightness of eternal light, and the unspotted mirror of God's majesty." For well did it befit Him to be girded with this whiteness, because, as Wisdom 7:26 says: "Candor is the brightness of eternal light." Therefore He was girded with this towel of cleanliness, that He might wipe away the stains of all the disciples.
"And He cometh therefore to Simon Peter"
And Peter saith to Him: "Lord, dost Thou wash my feet?" (John 13:6)
Thus here is touched upon specially the reverence of Peter toward the Lord washing feet.
And two things are touched upon in this: namely, the reverence of Peter, and obedience.
The reverence has two paragraphs: one indeed concerning Peter's reverence; the second however concerning the instruction of the dispensation.
"He cometh therefore to Simon Peter"
As if to say the words of the Apostle in Hebrews 12:21: "I am terrified, and tremble." Thus Moses in Exodus 3:6 feared to draw near where the Lord appeared. How shall I endure that the Lord of majesty should wash my feet? As in Psalm 131:7: "We will adore in the place where His feet have stood." Not hitherto has the Son of God prostrated Himself before us, that He might wash feet. It was said to Moses in Exodus 3:5: "Come not nigh hither: put off the shoes from thy feet"—namely, the skin of mortality—"for the place whereon thou standest is holy ground." And how shall I endure that the Lord of heaven and earth, prostrating Himself, should draw near to me for the washing of feet, and exhibit to me the lowest office of human service?
This is therefore what he says, asking: "Lord, dost Thou wash my feet?" The patriarch Jacob said in Genesis 28:17: "How terrible is this place! This is no other but the house of God, and the gate of heaven." How shall human dust endure, before whose feet the Lord and God of heaven and earth prostrates Himself?
"Jesus answered, and said to him: What I do thou knowest not now; but thou shalt know hereafter." (John 13:7)
Jesus said as the illuminator of the dispensation, which He was exhibiting, taking upon Himself the form and office of humility: "What I do, in the form of humility which I exhibit, and in the purification which I bestow, thou knowest not now"—namely, how necessary is for you the example of humility: because after all this, even with Lucifer being proud, who exist as vicars and successors of Christ. For otherwise the tumor of our pride could not be cured unless by the greatest humility of the Redeemer. As in Matthew 11:29: "Learn of Me, because I am meek and humble of heart." This is the contest in which David, strong of hand and desirable in appearance, having laid aside his garment, in a linen ephod played before the ark (2 Kings 6:22): "And he was humbled in his own eyes."
"Peter saith to Him: Thou shalt never wash my feet." (John 13:8a)
Peter said—not from obstinacy, but from the most humble reverence which he had toward Christ, yet somewhat indiscreet: "Thou shalt never wash my feet." Indeed Peter said this, as is said in Luke 9:33: "Not knowing what he said." For he did not yet know that he who is not washed by Christ remains polluted and unclean: and only he is cleansed whose feet of the soul—that is, intellect and affection—are cleansed. As in Psalm 50:9: "Thou shalt sprinkle me with hyssop, and I shall be cleansed: Thou shalt wash me, and I shall be made whiter than snow." It is necessary indeed that the intellect be washed from error, and the affection from illicit love and from sin. For there is no washer of these feet except Christ. Whence in Job 9:30–31: "If I shall be washed as it were with snow waters, and my hands shall shine ever so clean, yet Thou shalt plunge me in filth." For there is no purification of the sacrifices or sacraments of the Old Testament (which nevertheless descended from heaven like snow), nor purification of the virtues which clothe—natural or civil—which may cleanse man: unless the expiation of faith in Christ be joined.
Whence also the Lord intimates this, adding:
"Jesus answered him: If I wash thee not, thou shalt have no part with Me." (John 13:8b)
Jesus answered, prefiguring the purification of grace which was made through Christ. As in John 1:17: "Grace and truth came by Jesus Christ."
He says therefore: "If I wash thee not"—which I now prefigure in the washing of feet—
"Thou shalt have no part with Me": that is, in the lot of beatitude which I acquire by the work of redemption, which lot or part only the washed and clean can obtain with Me. As in Leviticus 14:58: "He shall wash with water those things that are pure, and they shall be clean." And in Numbers 19:13: "Because he was not sprinkled with the water of expiation: he is unclean." And therefore he shall not have part with Me. For this ablution signifies the ablution made by the water which went out with blood from the side of Christ, which washed all sufficiently from an evil conscience. As in Hebrews 10:22–23: "Let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with clean water: let us hold fast the confession of our hope without wavering."
"Simon Peter saith to Him: Lord, not only my feet, but also my hands and my head." (John 13:9)
Simon Peter said—who now, as the Gloss says, terrified by the danger of salvation, learned to be Simon, that is, obedient: for the solid rock was shaken by so great a danger.
"Lord, not only my feet"—that is, my affections and my extremities, which are defiled by contact with the earth—"but also my hands"—that is, my works which are now placed in Thy discussion: and I fear although my conscience does not rebuke me concerning these—"and my head": that is, the thoughts of my mind which I also begin to fear. As in Job 9:28: "I feared all my works, knowing that Thou didst not spare the offender." And in Job 9:17: "Shall man be compared with God, and be justified?" Whence although Peter exceeded in obeying more than Christ asked, yet he did not sin in word, knowing that every man needs purification of affections and works and intentions.
"Jesus saith to him: He that is washed, needeth not but to wash his feet, but is clean wholly." (John 13:10a)
Jesus said, also giving illumination concerning this deed: "He that is washed." Here Chrysostom takes an argument that the disciples were baptized before this, although it is not read where they were baptized: otherwise (as he says) they would not be called washed. In this washing of baptism man is buried together with Christ that he may be expiated. As in Romans 6:4: "For we are buried together with Him by baptism into death."
Therefore, washed thus by baptism, he needeth not but to wash his feet: that is, the extremities of this life by which he touches the earth on account of certain stains of venial sins adhering. As in Lamentations 1:9: "Her filthiness is on her feet"—that is, in intellect and affection. For by disposing these earthly things, the intellect is soiled by thought, and the affection by love of temporal things. As in 1 Kings 21:8: "This way is polluted, but it shall be sanctified this day in them"—that is, it shall be cleansed after baptism. Therefore no one needs anything except that by the frequent ablution of confession and of tears he cleanse the feet of affections from earthly contagion of earthly things in thought.
"But is clean wholly." As in 2 Timothy 2:21: "If any man shall cleanse himself from these, he shall be a vessel unto honor, sanctified and profitable to the Lord, prepared unto every good work."
Jn 13:11: The Exception of Judas
"And you are clean, but not all. For He knew who he was that would betray Him; therefore He said: You are not all clean." (John 13:10b–11)
And this is what the Evangelist adds:
"For He knew who he was that would betray Him"
He knew as God, for He knew all things before they were done. As in John 16:30: "Jesus knowing all things that were to come upon them."
"Therefore He said: You are not all clean"
It seems however contrary to this what is said in Isaiah 64:6: "We are all become as one unclean, and all our justices as the rag of a menstruous woman." And in the same place, verse 6: "We have all fallen as a leaf, and our iniquities, like the wind, have taken us away." And in 1 John 1:8: "If we say that we have no sin, we deceive ourselves." And in 2 Kings 8:46: "There is no man that sinneth not."
To this it must be said that it is understood concerning original and mortal uncleanness. But the authorities adduced are understood concerning venial sins. And these are the stains of the feet which Christ here washes: because no one remains clean from them for long, and it is necessary to cleanse them continually. As in Malachi 3:3: "He shall sit refining and purifying silver: and He shall purify the sons of Levi, and shall refine them as gold, and as silver, and they shall offer sacrifices to the Lord in justice." Nevertheless Judas was among these as an evil corrupting: which was also to be exterminated from them, just as the filth of the feet—that is, to be trodden under foot by feet and cast out. As in 1 Corinthians 5:13: "Put away the evil one from among yourselves." And in the same place, verse 7: "Purge out the old leaven, that you may be a new paste, as you are unleavened."
Jn 13:12–16: The Doctrine Drawn from the Example
"After therefore He had washed their feet, and taken His garments, being set down again, He said to them: Know you what I have done to you? You call Me Master and Lord; and you say well, for so I am. If then I being 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 as I have done to you, so you do also." (John 13:12–15)
Here after the example of humility He sets forth the instruction, accepted from the example.
And this part is divided into two parts. In the first, He provokes to imitation, persuading imitation from the lesser. In the second however, He confirms the reason by certain similars adduced, and by consideration of the reward, and by the reprobation of the betrayer, and by attestation.
He says therefore:
"After therefore He had washed their feet"
—which pertained to the humility of service, and to the purification of the body—concerning which washing the bride glories in Canticle of Canticles 5:3: "I have washed my feet, how shall I defile them?"
"And taken His garments"
As in Isaiah 61:10: "He hath clothed me with the garments of salvation, and with the robe of joy He hath covered me." Because there is joy in the taking up of His own, whom He had laid aside on account of their sins.
"Being set down again"
—that the doctrine of imitation might seem to proceed from one at rest. As in Canticle of Canticles 1:11: "While the king was at his repose, my spikenard sent forth the odor thereof"—that is, the odor of love and humility. Moreover, He is said to have sat down again: because then He sat down at the supper of His Body, for which He prepared the disciples by the washing of expiation.
"He said to them"
—instructing to the imitation of humility: "Know you what I have done to you?"—that is, how great humility have I exhibited to you? As in Philippians 2:5: "Let this mind be in you, which was also in Christ Jesus." "Know you therefore"—that is, you ought to know and observe. As in 1 Corinthians 2:12: "Now we have received not the spirit of this world, but the Spirit that is of God: that we may know the things that are given us from God."
"You call Me Master and Lord"
He touches upon His greatness toward the disciples both in wisdom and in power.
Concerning wisdom He says thus: "You call Me Master"—on account of the excellence of wisdom. As in Colossians 2:3: "In whom are hid all the treasures of wisdom and knowledge"—namely, of God. And in John 3:2: "Rabbi, we know that Thou art come a teacher from God." And in Matthew 22:16: "Master, we know that Thou art a true speaker, and teachest the way of God in truth." And in Acts 17:24: "God, who made heaven and earth… is Lord of heaven and earth." And in Esther 13:14: "Thou art Lord of all." And in Matthew 23:10: "One is your Master, Christ."
And Lord: as to power. As in Deuteronomy 6:13: "Thou shalt fear the Lord thy God, and shalt serve Him only." And in Apocalypse 19:16: "He hath on His garment and on His thigh written: King of kings, and Lord of lords."
"And you say well, for so I am"
—that is, reverently you speak.
"If then I being your Lord and Master, have washed your feet"
—which was less due. As in Luke 22:27: "I am in the midst of you as he that serveth."
"You also ought to wash one another's feet"**
—and you, disciples and servants who hold the place of Lord and Master—namely, Prelates—ought, provoked by this example, one another's—fellow-servant of a fellow-servant—feet to wash, and to every service of humility. As in Ecclesiasticus 3:20: "The greater thou art, the more humble thyself in all things." And in 1 Peter 5:5: "God resisteth the proud, but to the humble He giveth grace." And in Romans 12:16: "Not minding high things, but consenting to the humble."
"For I have given you an example"
He provokes by the reason of the example. For an example is proposed for imitating. As in Exodus 25:40: "Look, and make it according to the pattern that was shown thee in the mount." And in Canticle of Canticles 8:6: "Set me as a seal upon thy heart"—that is, as a sign of example, to which you may direct the intentions of your heart, and the powers of your arm in your work. And in Hebrews 12:2: "Looking on Jesus, the author and finisher of faith." For to Him as to an example we must always look. As in 1 Corinthians 4:16: "Be ye followers of me, as I also am of Christ."
"That as I have done to you, so you do also"
—by humbling Myself under you, so you also, existing inferior to Me, do to one another. As in Acts 1:1: "Jesus began to do and to teach." And in John 12:26: "Where I am, there also shall My minister be." And in Hebrews 3:1: "Holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Jesus." For He is proposed to us as an example of humility.
Summary of Key Themes in Albert's Commentary
The Paschal Mystery as Transition: Christ's "hour" is the fulfillment of sacraments, His passing from this world to the Father—a transitus that liberates and protects His own.
Love "unto the end": Albert enumerates five senses of in finem: perseverance, consummation, completion of the work, perfection, and the gift bestowed—all culminating in the Eucharist.
The Devil's Activity and Divine Sovereignty: Judas's betrayal is permitted, not caused, by God; Christ's knowledge of all things demonstrates His divine power even in humiliation.
Symbolism of the Garments: The laying aside and taking up of Christ's garments signifies various spiritual states—return after sin, delayed conversion, final perseverance, or eternal loss.
The Necessity of Baptismal Washing: "If I wash thee not, thou shalt have no part with Me" teaches that incorporation into Christ's redemptive work is essential for salvation; venial sins require ongoing purification through confession and tears.
Humility as Imitation of Christ: The foot-washing is not merely a historical event but an exemplum—a pattern for all ministers and believers to serve one another in humility.
The Exception of Judas: "You are clean, but not all" distinguishes between sacramental cleansing and the obstinate rejection of grace; Judas remains among the disciples as a warning of corruption to be cast out.
CONTINUE
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