St Albert the Great's Commentary on John 13:21-38
Note: This translation preserves the scholastic structure of Albertus Magnus's commentary, including his characteristic method of posing questions, citing authorities (Scripture, Church Fathers, philosophers), and offering multiple interpretations. Some Latin technical terms and abbreviations have been rendered into their English equivalents for clarity. Biblical citations follow the Vulgate numbering where Albert uses it. Translated by Qwen.
On the Announcement of the Betrayal (John 13:21-30)
"Amen, amen, I say to you: one of you will betray Me."
Here the Lord instructs the disciples in charity. And all this took place at the second supper of His body, when He delivered His body to the disciples, and commanded and instituted the sacrament to be celebrated by them, as is evident in Matthew 26:22ff. and Luke 22:16ff. This, however, is only partially stated here, because the Evangelist knew that this was perfectly described in the other Gospels.
Moreover, this section is divided into three parts: in the first of which is described the wickedness of the traitor, acting against charity; in the second, the beauty of the mystical body is described from the sweetness of lovable charity, at verse 31: "When therefore he had gone out, Jesus said..."; in the third, the institution of charity is set forth, at verse 33: "Little children, yet a little while I am with you..."
He confirms this in two ways: because not only does He make a protestation concerning the betrayal that was to arise from the traitor's deed, but also concerning the hesitation of the disciples arising from the protestation, and a certain admonitory revelation of the traitor.
In the first of these there are two things: the disturbance, and the protestation.
He expresses the disturbance both in Himself and in its manner.
He expresses it in Himself, saying:
"When Jesus had said these things..." — concerning the instruction of the disciples in humility — "He was troubled in spirit," to show that He was true man, in whom the disturbance of a pre-passion could occur, as has been noted and determined in the preceding chapter. Especially on account of the repentance of the traitor, who in the meantime was plotting His death. Psalm 6:3-4: "My soul is greatly troubled."
"...in spirit." By this He indicates the manner: because He Himself, by His own spirit, caused in Himself this disturbance of pre-passion: because nothing was in Him that was not chosen and ordained by rational will. And therefore, Genesis 7:2, He was signified by the ark, in which (as it says) all animals, that is, the animal motions, were pacified. Job 5:23: "You shall be at peace with the stones of the fields, and the beasts of the earth shall be at peace with you." O Christ, in Your body they were at peace with You, and altogether obedient to the spirit. And, ibid., 24: "And you shall know that your tent shall have peace."
Thus therefore "He was troubled in spirit" on account of the presence of Judas. Whence the Gloss: "He gave an example that we should be troubled, sympathizing with others, because He showed compassion for the miseries of Judas."
"And He testified, and said..."
Admonishingly, wishing to recall the wretched man from his wickedness.
"Amen, amen, I say to you."
He confirms this in two ways: because not only from foreknowledge, but from signs of the betrayal, was the traitor already strengthened in malice and was growing in the obstinacy of perversity.
In the first of these He says three things, namely: the disturbance, the protestation made from foreknowledge, and the hesitation of the disciples from the protestation made.
"One of you will betray Me." Not by merit, but by number. Matthew 26:21: "One of you is about to betray Me," namely, on this night. Mark 14:18: "Amen, I say to you, one of you who eats with Me will betray Me." Psalm 54:15: "You who together with Me used to take sweet food..." Yet by this He did not betray him, because all ate with Him at the same table: but He wished that Judas might be led by conscience of his crime: because nothing could be hidden from Him who could proclaim the secrets of the heart: and thus he might fear to betray God. For being conscious to himself, he ought to think that all things were being said concerning himself.
"The disciples therefore looked at one another..."
He touches upon the hesitation arising among the innocent from the word of the Lord.
And this is: "hesitating," or doubting, "about whom He spoke." For hesitation was fear of heart, because they did not doubt that Christ's word was true: whom they had always found firm in truth. And on the other hand, the innocent were not rebuked by conscience concerning the crime. Whence, Matthew 26:22: "Being very sorrowful, they began each one to say: 'Is it I, Lord?'" And this indeed they said first: likewise also what Judas, seeking to hide, said, ibid., 25: "Is it I, Rabbi?" And the Lord answered: "You have said it." By which also the Lord did not betray him: although he was as impudent as he was wicked. For by saying: "You have said it," it is common: nor by this is anyone touched except him who is conscious to himself of the crime.
Nevertheless, morally, four causes of this reclining on the Lord's bosom are noted here, lest it be ascribed to John's temerity: of which one is terror at the Lord's word, the second is the delicacy of the food taken, and the third is the affection of special love, the fourth is the excess of contemplation of the Lord's word.
Concerning the first cause, enough has been said before.
And three things are said here, namely: the sign of the admonitory revelation; secondly, the increase of the traitor's malice, at verse 27: "And after the morsel..."; and thirdly, the time suitable for his blindness is assigned, at verse 30: "When therefore he had received the morsel..."
The Revelation to the Beloved Disciple (John 13:23-26)
"Now there was reclining on Jesus' bosom one of His disciples, whom Jesus loved."
This touches upon the admonition, and the common — though not notable except to himself — revelation of the traitor made to himself.
In the first of these parts four things are said, namely: the description of him to whom the revelation is made, the question made to him by Simon Peter, and John's question to Christ, and the sign of this revelation of the secret.
He says therefore: "Now there was reclining," that is, leaning back, "one," uniquely among the others, terrified by these words, and unable to sustain himself, because he was weakened by terror, "of His disciples," who had perfectly imitated the discipline of charity, and meekness, and humility of Christ, "on Jesus' bosom," as leaning upon Him whom He loved. Habakkuk 3:2-3: "O Lord, I have heard Your report, and was afraid... in the midst of the years make it known."
"...whom Jesus loved." At the beginning of this book four causes are assigned why Jesus loved this disciple. And there it is determined how Christ Jesus our Lord loves one more, and another less: nor is it necessary that these things be repeated here. 2 Samuel 1:26: "Your love to me was wonderful, surpassing the love of women." Song of Songs 8:6: "Love is strong as death."
"Simon Peter therefore beckoned to this one..."
"Simon Peter therefore beckoned to this one," that is, to John. It is probable that these two were more familiar with each other than the others: and therefore often beckoned to one another, and conferred about secrets. John 21:20: "Peter turning around, saw that disciple whom Jesus loved following, who also had leaned on His breast at the supper, and said, 'Lord, who is it that betrays You?'"
"And said to him: Who is it of whom He speaks?"
But it is asked: Why did Peter not ask by himself?
"So when he had leaned back on Jesus' breast..."
"So when he had leaned back," namely John, "on Jesus' breast..." Job 33:15-16: "In a dream, in a vision of the night, when deep sleep falls upon men, while they slumber on their beds, then He opens the ears of men, and terrifies them with warnings."
"...he says to Him: Lord, who is it?" Psalm 118:18: "Open my eyes, that I may behold wondrous things from Your law." Psalm 24:14: "The secret of the Lord is with those who fear Him, and He will show them His covenant."
The Sign of the Morsel (John 13:26)
"Jesus answered: He it is to whom I shall give the morsel when I have dipped it. And when He had dipped the morsel, He gave it to Judas, son of Simon Iscariot."
Here the sign of the revelation is touched upon. Moreover, in this sign two things are said, namely: the sign itself, and the designation of what the sign designates through His work.
He says therefore: "He it is to whom I shall give the morsel when I have dipped it." Now there are two opinions about this. One says that the dipped morsel was the body of Christ dipped in the blood. Whence Augustine, in the Original Commentary on this passage: "What do you marvel at if bread of Christ was given to Judas, by whom he was enslaved to the devil, when you see on the contrary Paul given to the angel of the devil, by whom he was perfected in Christ? Thus both good was profitable to the evil man, and evil to the good. But he is corrected who does not discern the body of Christ: in what way was he condemned, who, pretending to be a friend at His table, approached as an enemy? If negligence in the one hosting the meal is touched by rebuke, with what penalty is the seller of truth struck?"
But according to Chrysostom, to whom this must be answered, it was well with the Lord that there was such familiarity as with John, but nevertheless Christ concealed this from him: because Peter was of such zeal for the Lord, that if he had certainly known the traitor, he would have killed him before the betrayal. But the Lord did not wish this, lest the dispensation of the divine counsel be impeded. Romans 12:19: "Give place to wrath. For it is written: 'Vengeance is Mine, I will repay.'"
In the Gloss, however, which is attributed to Augustine, it is said that the dipped bread was not the body of Christ: but nevertheless before this he had received the body of Christ with the others, and afterward also he received the morsel by which he was designated to John. And therefore those are not speaking the truth who say that Judas did not receive the body of the Lord: because according to both of these opinions he received the body of the Lord. Moreover, the Master in the Histories says that because the dipped bread was offered to Judas to the detriment of his salvation, therefore the host of the body of the Lord Christ, dipped in blood, is offered to many.
Gloss: "The dipped bread signifies Judas's fiction: because he came to the supper as a pretended friend. For things that are dipped are not cleansed, but stained. But if fiction signifies some good, not undeservedly condemnation followed upon the same good as ungrateful." Wisdom 1:5: "For the holy spirit of discipline will flee deceit, and will remove itself from thoughts that are without understanding, and will be rebuked when iniquity draws near."
"And when He had dipped the morsel..."
"And when He had dipped the bread," which He was offering to Judas alone, as the Gloss indicates...
"...He gave it to Judas, son of Simon Iscariot." The contrary seems to be stated in Matthew 26:23: "He who dips his hand with Me in the dish, he will betray Me."
But it must be answered to this: that both were true: because both Judas dipped, and the Lord offered the same dipped bread to Judas, and on that occasion no one else received what was dipped.
Moreover, it seems that the Lord betrayed Judas by this: because it makes no difference whether someone is betrayed by hidden name or by circumscription of a sign, which can belong to no one else.
It must be answered to this, that He did not betray him: because that sign was common. For all dipped from the same dish with Him. Whence, Luke 22:21: "But behold, the hand of him who betrays Me is with Me on the table." And similarly the hands of all the Apostles were with Him at the same table. Nevertheless, some say quite well that it is one thing concerning a crime already committed, and another concerning a crime yet to be committed. For a crime already committed ought not to be betrayed, but corrected according to the manner which is described in Matthew 18:15: "If your brother sins against you, go and rebuke him between you and him alone." Then, by adding others conscious of the crime, through whom he is to be convicted if he denies it, as Augustine says: and then he is to be corrected by the Church. But a future crime, which exists only in the will, and on account of which man is not condemned in human judgment, may cautiously be revealed for caution's sake, and that it may be avoided, and that the person may be recalled from his purpose: provided that one does not proceed against such a person in judgment: because concerning the will alone one is not judged in human judgment. And this opinion I say is very probable.
Moreover, there is still another opinion, saying that it is one thing concerning God, and another concerning man. For man, from his knowledge alone, ought to reveal no one at all: because when he could not prove it in judgment, his revelation would be utterly useless.
But God, who is the inspector of the heart, is not subject to these laws. And therefore He can reveal to whomever He wishes. As He revealed the sin of Heli the priest to Samuel. And He revealed the sin of David to Nathan the prophet. And this solution is certainly true. Whence also Christ revealed this to those to whom it was profitable for faith in His divinity, and for progress in knowledge.
Satan Enters Judas (John 13:27)
"And after the morsel, Satan entered into him. Then Jesus said to him: What you do, do quickly."
Here, after so many remedies, the increase of the traitor's malice is touched upon.
Moreover, three things are said here, namely: the increase of malice, the acceleration of the work of betrayal. And the Evangelist signifies that this was not understood by the disciples.
"And after the morsel..." that is, after the dipped bread which he enclosed within the morsel, "Satan entered into him." He entered indeed not by illapsing: because God alone, as Bede says, can enter into the soul: but by increase of malice, and the effect of persuasion. Psalm 108:6: "Set a wicked man over him: and let Satan stand at his right hand." For the devil is called the sinner par excellence: because all his work is sin. John 13:2: "When the devil had already put it into the heart of Judas, son of Simon Iscariot, to betray Him." For before the devil possessed him as to the will: afterward he possessed him as to the will confirmed: so that the devil drew him to evildoing as his slave. John 6:71: "For he knew who would betray Him; for He said, 'One of you is a devil.'"
"And Jesus said to him..."
Behold the acceleration of the betrayal. "What you do, do quickly." Gloss: "He did not command, but foretold to Judas the evil, hastening not so much to that man's punishment, as to the salvation of the faithful." Proverbs 1:16: "For their feet run to evil, and they make haste to shed blood." For Christ hastened to the salvation of the faithful. Another translation, Psalm 17:6: "The zeal of the righteous hastens the way." John 12:50: "I have a baptism to be baptized with, and how am I straitened until it is accomplished!"
"Now no one at the table knew why He said this to him."
Here He shows how this sign was unknown, and likewise the word that followed the sign: and therefore first He shows that it was unknown in general: secondly however He shows that it was interpreted in different ways.
He says therefore: "This, namely the saying, no one knew," that is, understood, "of those reclining at the supper, why He said this to him": although all knew that He said nothing except something good. Job 33:16ff.: "He instructs by discipline, that He may turn man from what he is doing, and deliver him from pride, rescuing his soul from corruption." Whence the Lord, although He cautiously warned Judas concerning this crime, nevertheless patiently was silent and did not manifest it. Isaiah 42:14: "Nor did you think in your heart that I, being silent and as though not seeing..." Psalm 37:14: "But I, like a deaf man, did not hear..."
"For some thought, because Judas had the money box..." Gloss: "He had money boxes in which offerings were kept, for their own needs, and the needs of others: in which is given a form to the Church of keeping necessities, which seems not to be thinking about tomorrow, lest it serve greed or abandon [the poor] through fear of poverty." And all these things have been said and determined in what precedes. Proverbs 30:8-9: "Give me neither poverty nor riches: feed me only with the bread necessary for me: lest perhaps being filled I be led to deny, and say: 'Who is the Lord?' or being compelled by poverty I steal, and forswear the name of my God." And this is what He says. And those things which were sent for the relief of expenses by faithful friends of Christ, he carried so that they might be ready in time of necessity.
Some therefore thought that the Lord by His word had intended these things, and "that Jesus had said to him," in that word of His: "Buy those things which we need," in foods and sacrifices, "for the feast day" of Passover, which was approaching on the morrow: because a similar thing was done, John 4:8, where it is said: "For His disciples had gone away into the city to buy foods."
"Or that he should give something to the poor." Others interpreted this thus: because Christ was accustomed to distribute money entrusted to Him for these two uses alone. Tobit 4:7: "From your substance give alms..." Proverbs 3:9: "Honor the Lord with your substance, and of the firstfruits of all your fruits give to Him," namely into the hands of the poor. For the innocent always piously interpret every saying that is not expressly evil.
Judas Departs into the Night (John 13:30)
"When therefore he had received the morsel, he went out immediately. And it was night."
The third point is where the time suitable for such great malice is designated.
Moreover, He says three things: that he proceeded from good to evil, that he went forth from the company of the good, and that then it was a time of darkness.
"He went out immediately." Gloss: "He openly departs from the Lord." Genesis 4:16: "Cain went out from the presence of the Lord, and dwelt as a fugitive on the earth." Cain is interpreted "possession." And thus Judas for the possession of the price went out from God, and from the common gathering of the good. 2 Kings 5:27: "The leprosy of Naaman shall cling to you and to your descendants forever." And he went out from him leprous as snow: because he was entirely sprinkled with the leprosy of perdition.
"And it was night."
A dark night, because the true light had set in his heart. Gloss: "Night befits the sacrament. For it was when the son of darkness went out, doing the works of darkness." Wisdom 17:2: "For while they supposed that they lay hid in their secret sins, they were scattered in the thick darkness of forgetfulness... For the fire that gave them light could not illuminate that horrible night, nor could the bright stars light up that fearful darkness." Job 3:6: "Let darkness seize that night." Ibid., 3-4: "Let that day be turned into darkness... and let it not be enlightened with light."
The Glorification of the Son of Man (John 13:31-32)
"When therefore he had gone out, Jesus said: Now is the Son of Man glorified, and God is glorified in Him. If God is glorified in Him, God will also glorify Him in Himself, and will glorify Him immediately."
Moreover, four things are said here, namely: who is glorified, and what in Him is glorified, and who is the glorifier, and the acceleration of the glorification.
He says therefore: "When he had gone out," as the impure separated from the pure, "Jesus said," concerning Himself and His mystical body: "Now is glorified," in Himself in cause, not in effect, "the Son of Man," because now the handing over of the passion has been begun, by whose merit glory of the Resurrection and Ascension is fittingly given to Him. Similarly also in the mystical body He has been glorified: because the departure of Judas signifies the separation of the wicked from the good. Concerning the first, John 12:23: "The hour has come that the Son of Man should be glorified." Concerning the second, Luke 3:17: "His winnowing fan is in His hand, and He will thoroughly clean His threshing floor..." Matthew 13:30: "Gather first the tares, and bind them in bundles to burn them: but gather the wheat into My barn."
"...and God," the Father, "is glorified in Him." For He whose will the Son of Man always perfectly fulfilled on earth, now by beatifying Him in the body, and by purifying His own, will fully demonstrate His charity in Him. John 17:4: "I have glorified You on the earth: I have finished the work which You gave Me to do."
"God is glorified in Him" by the operation of His great power: for even in His passion and death He demonstrated Himself.
"If God is glorified in Him..."
As has already been said, He was glorified with the glory of virtue in the passion of death in His own body, and in the separation of the wicked from the good in the mystical body: then "He," namely the Son, "in Himself," that is, the Father will glorify Him in Himself.
Gloss: "That human nature, united to the Word, may also be endowed with immortality." John 17:5: "And now, O Father, glorify Me together with Yourself..."
"And will glorify Him immediately," without interposition of time, "He will glorify Him": because His Resurrection is not delayed until the common resurrection of all. Psalm 15:10-11: "Nor will You give Your Holy One to see corruption. You have made known to me the paths of life; in Your presence is fullness of joy..." Isaiah 46:3-4: "Listen to Me, O house of Jacob... whom I have borne from the womb, whom I have carried from the birth. Even to your old age, I am He, and even to gray hairs I will carry you; I have made, and I will bear; even I will carry, and will deliver."
"Little Children" — The New Commandment (John 13:33-35)
"Little children, yet a little while I am with you. You will seek Me; and as I said to the Jews, 'Where I go you cannot come,' so now I say to you."
Here the instruction in charity is touched upon, which is instituted here in the form of charity, from which he who acted against charity has been separated.
Moreover, in this part three things are said: in the first of which He shows Himself as the sweetness of charity to be impressed upon the hearts of the disciples; in the second, He gives the very commandment of charity, that the heart may be formed by love, at verse 34: "A new commandment I give to you..."; in the third, the presumption of Peter concerning Christ's love and the sign of love is restrained, at verse 36: "Simon Peter said to Him..."
In the first of these four things are said: of which the first is the tenderness of love shown to the sons; the second, the separation of Himself from them; the third, the weak will of the disciples to follow Christ; the fourth, the perfection of charity promised from the hope of fulfilling the will.
The first is noted in this that He says: "Little children." For Priscian says that sometimes diminutives are used on account of familiarity and love. And thus Christ speaks here. Wisdom 12:21: "But by sparing all, You show that You are our God, for You have power over all." Yet He says certain things to them still having the force of diminution. As if to say: Now you are little children, but when virtue grows, you will be sons. 1 Corinthians 13:11: "When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things." Galatians 4:19: "My little children, for whom I labor in birth again until Christ is formed in you..."
"Yet a little while I am with you," since captivity and passion and death immediately threaten Me. John 16:16: "A little while, and you will not see Me."
Against this is what is said, Matthew 28:20: "Behold, I am with you always, even to the end of the age." But this has already been solved before: because here He speaks of bodily presence: but there concerning the presence of divinity in the governance of grace.
"You will seek Me," with desire of following. Song of Songs 3:1: "By night on my bed I sought him whom my soul loves..." Psalm 104:4: "Seek the Lord and His strength; seek His face evermore."
"And as I said to the Jews," although I said it to them differently and for another cause. For I said to the Jews without determination of time: because neither now nor ever could they follow Me, or attain to Me, on account of the obstinate malice of their soul possessed. But to you I say with determination of time.
Thus therefore I said these words to the Jews:
"'Where I go you cannot come.'"
John 8:21: "I am going away, and you will seek Me, and will die in your sin. Where I go you cannot come." Matthew 7:22-23: "Many will say to Me in that day, 'Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?' And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness!'" Matthew 25:11-12: "Lord, Lord, open to us! But He answered and said, 'Assuredly, I say to you, I do not know you.'" Thus therefore I said these things to the Jews.
"And to you I say now."
That is, I say to you that you cannot come to Me now, but afterward you will come to Me. Moreover, the cause why you cannot now is your inability: because you are not yet receptive of the Holy Spirit for strength, as we have noted above, chapter 7. Hebrews 2:15: "And deliver those who through fear of death were all their lifetime subject to bondage." And it is necessary for you to be freed from that fear through charity. 1 John 4:18: "There is no fear in love; but perfect love casts out fear, because fear involves torment." And therefore, Luke 24:49, He says: "But tarry in the city of Jerusalem until you are endued with power from on high." Because now you are weak: but afterward, having received the Holy Spirit, you will be perfected for strength. And then you will say that word of the Apostle, Romans 8:38-39: "For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord."
"A new commandment I give to you, that you love one another; as I have loved you, that you also love one another."
Now the Gloss asks: Why is this commandment called "new"?
Moreover, there is one [answer] in the Gloss. Which, although it is also old, as it is found, Leviticus 19:18: "You shall love your neighbor as yourself": nevertheless here a new manner is added, that even an enemy be loved insofar as he is a neighbor, because by nature he is of the same parent: but those who are of the same parent are neighbors, because they are joined in one and the first degree: and this the carnal men of the old law did not understand. And therefore the Law says: "You shall love your friend..."
Another cause is that the saying was confirmed by new examples. Romans 5:8-9: "But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from wrath through Him."
A third cause is that it is observed by a new spirit. For before it was observed by the spirit of servitude, but now by the spirit of liberty: so that even an enemy is loved joyfully, nor is vengeance even sought from him, and one does good to him if he is in need. Matthew 5:44: "Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you."
A fourth cause is that, with the Spirit renewing all things, this commandment is new. That is to say, because it renews by effect so that it can be fulfilled. Revelation 21:5: "And He who sat on the throne said, 'Behold, I make all things new.'" The Gloss says that the one sitting on the throne is the Holy Spirit. Psalm 50:12: "Create in me a clean heart, O God, and renew a right spirit within me."
A fifth cause is that in the newness of form it causes all precepts to be fulfilled. For that which before was only in deeds in the law of deeds (which looked to the hand, and not to the mind) now however the law of charity fulfills from the heart, and no affection can do more than the law could prescribe in the work. And in this intention it is said: "I have given you a new commandment." Song of Songs 1:3: "Therefore the young women love you." Genesis 29:20: "So Jacob served seven years for Rachel, and they seemed only a few days to him because of the love he had for her."
The sixth and last cause is that since that which is new is nearer to its principle from which it draws being: nothing is that makes us so near to our principle as love, which joins us to God above all things. Whence, Isaiah 6:2: "Seraphim stood above it," namely above the throne of God, standing immediately near God. Moreover, Seraphim signify or sound "intending" or "burning." Song of Songs 8:6-7: "Its flames are flames of fire, a most vehement flame. Many waters cannot quench love, nor can the floods drown it," namely the love of God.
He says therefore:
"A new commandment I give to you."
Moreover, three things are said here, namely: the commandment of love, its form, and its sign.
Concerning the commandment He says three things, namely: the commandment itself, and He indicates that it is new, and concerning what the commandment is.
Concerning the first He says: "Commandment..."
Moreover, "commandment" is said as if "given by hand," because the work which is signified by the hand ought to be proved. Whence Gregory: "The proof of love is the showing of the work." For it is the same for friends to will and not to will, as Tully says. Nor does he love me, who works contrary to my will. John 14:23: "If anyone loves Me, he will keep My word." Thus also the Apostle, Romans 13:10: "Love is the fulfillment of the law." Because according as it is said there, verse 8: "He who loves his neighbor has fulfilled the law." Because whatever the law of charity prescribes, it expends entirely in the work toward the neighbor. Hence it is that Deuteronomy 33:2 says: "At His right hand was a fiery law for them." For the fiery law at the right hand is the law of charity in the virtue of the work. Hence it is that Song of Songs 8:6, my beloved cries out to me: "Set me as a seal upon your heart, as a seal upon your arm, for love is strong as death." For the cry of the beloved is the intention of devotion, and the fervor of impelling from love, so that just as a seal, that is, a deeply impressed signet, is placed on the heart, when the commandment penetrates to the innermost affection. Moreover, it is placed upon the arm when the commandment concerning love is shown with all strength in the work. Hence it is that 2 Corinthians 9:2, Paul says to the Achaeans: "Achaia was ready a year ago." Now then show also the doing: because it is little to say that one loves his neighbor in heart, unless he shows the commandment in work. 1 John 3:18: "My little children, let us not love in word or in tongue, but in deed and in truth."
This commandment therefore is new, because, as we have said, it is near to its principle. And perhaps therefore perfect for saving in all things. For all these things has that which is near to its principle, that is, is not destitute of strength by old age or antiquity, that is, perfect and entire, corrupted in nothing by old age. Hebrews 8:13: "In that He says, 'A new covenant,' He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away." Concerning indeed the strength of charity it is said, Song of Songs 8:6: "Love is strong as death." Not because charity is stronger than death, but because it can be compared to no stronger thing. Moreover, concerning integrity it is said, James 1:4: "But let patience have its perfect work, that you may be perfect and complete, lacking in nothing." Thus therefore it is new.
"I give to you."
Thus therefore "I give to you."
"That you love one another."
Behold concerning what this commandment is. Moreover, He says two things: the transition of love, and the re-transition. For he who loves, seeks to be loved in return. Whence Hermes Trismegistus is said to have said: "Monad begot monad, and reflects its ardor into itself." Proverbs 8:17: "I love those who love me." For as Dionysius says, that divine love causes ecstasy, that is, placing outside: because it places the heart of the lover outside the lover in the beloved, and the heart of the beloved through re-adoration into the first lover. And this He notes by the two things which He says: "That you love one another." Romans 13:8: "Owe no one anything except to love one another." For by paying this debt one is never released from the obligation of love. And therefore when every debt has been paid, the debt of love still remains. Whence Paul writes to Philemon: "You owe me even your own self." Romans 1:14-15: "I am a debtor both to Greeks and to barbarians, both to wise and to unwise. So, as much as is in me, I am ready to preach the gospel to you who are in Rome also." Thus, that debt is always to be paid. Luke 11:13: "Your Father from heaven will give the Holy Spirit to those who ask Him." He gives therefore liberally or freely, He gives abundantly, He gives sweetly, He gives usefully. Concerning the first He says, Matthew 10:8: "Freely you have received, freely give." Concerning the second, James 1:5: "If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him." Concerning the third, Psalm 67:11: "You, O God, prepared Your goodness for the poor": because He gives only in sweetness. Which makes all things sweet, even those which are bitter in themselves. Sirach 24:27: "My spirit is sweet above honey." Moreover, His spirit is understood, which is the spirit of love. Concerning moreover the utility of this gift it is what is said, Hebrews 12:10, namely that the heavenly Father "chastens us for our profit, that we may be partakers of His holiness." Thus therefore He Himself creates the spirit of love in us. For no spirit flows and reflows except the spirit of love. Whence Chrysostom: "When the Holy Spirit has entered the heart, it flows forth more than any fountain, and abounds, it does not fail." And it flows, since it is the Spirit of love: and it reflows, because love passes and repasses, as we have said. Concerning the third it is said in Psalm 115:12: "What shall I render to the Lord for all His benefits toward me?" For for such great love the debt is infinite: and because it infinitely exceeds ours: and therefore He constitutes us debtors to Himself, and Himself not debtor to us. Deuteronomy 33:3: "Yes, He loves the people; all His saints are in Your hand; they sit down at Your feet; everyone receives Your words." Because they are constituted debtors to Him.
Thus He spoke concerning the form of love:
"As I have loved you, that you also love one another."
Behold the authority of this commandment: because the supreme promulgating Emperor Himself commands, but gives: because unless He gives, it cannot be fulfilled. Whence Augustine: "Give what You command, and command what You will." For He gives the Spirit of love in which the commandment is fulfilled. Ephesians 4:8: "Therefore He says: 'When He ascended on high, He led captivity captive, and gave gifts to men.'" Esther 1:18: "He gave gifts according to the principal magnificence." Thus therefore He Himself creates the spirit of love in us. For no spirit flows and reflows except the spirit of love.
"By this all will know that you are My disciples, if you have love for one another."
Behold He gives the sign of this love: because in it the discipline of Christ is recognized. Moreover, He says two things: the thing signified, and the sign. Moreover, He says this sign to be general when He says: "By this all will know." And this is a general sign, certain, and convertible. General moreover, because it belongs to all disciples and to no others.
Moreover, concerning certainty it is, because charity alone is the certain sign of salvation. Ephesians 4:30: "And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption." Moreover, as a sign of redemption, this seal is redemption: because, as Augustine says, charity alone distinguishes between the sons of the kingdom and the sons of perdition, that is, between the disciples of Christ, and those who are of the school of the devil.
Moreover, concerning the convertibility of the sign is understood that which the Apostle says, 1 Corinthians 13:2: "If I have not charity, I am nothing." Upon which passage Bernard says: "If I have great charity, I am great: if little, I am little: for each one in the discipline of Christ is such as is his charity." And therefore the way of charity is said among the disciples of Christ, because it excellently indicates the discipline of Christ. Ephesians 3:19: "To know the love of Christ which passes knowledge." For the charity of Christ eminently surpasses all knowledge which is had concerning Christ: and convertibly it is the sign of the discipline of Christ. In this sign therefore all will know
"That you are My disciples," imbued with My disciplines, and instructed from My school. Deuteronomy 33:3: "Those who approach His feet will receive of His doctrine." Moreover, one approaches the feet through humble charity, because charity always approaches. Whence to the sinful woman who approached the feet of Jesus, Luke 7:47, it was said: "Her sins, which are many, are forgiven, for she loved much."
"If you have love for one another." For this is what the Lord most desires that we have. Luke 12:49: "I came to send fire on the earth, and how I wish it were already kindled!" In this school Jeremiah said that he was instructed, Lamentations 1:13, where he said: "From above He sent fire into my bones, and instructed me." Ezekiel 24:2: "Pour out, namely coals of fire, upon blindness," that is, upon the universality of all the faithful and My disciples.
Peter's Presumption and the Prediction of His Denial (John 13:36-38)
"Simon Peter said to Him, 'Lord, where are You going?' Jesus answered him, 'Where I am going you cannot follow Me now, but you shall follow afterward.'"
"Peter said to Him, 'Lord, why can I not follow You now? I will lay down my life for You.'"
"Jesus answered him, 'Will you lay down your life for Me? Most assuredly, I say to you, the rooster shall not crow till you have denied Me three times.'"
Here begins the restraining of Peter's presumption.
Moreover, four things are said: in the first of which is posed Peter's admirable question; in the second, the response restraining Peter's presumption is shown; in the third, Peter's presumption concerning himself is posed; in the fourth, the showing of Peter's weakness is posed.
He says therefore: "Simon Peter said to Him..."
For they had heard Christ saying, above, verse 33: "Where I go you cannot come," supply, now. And he marveled: because then Simon was wholly in the fervor of love, that is, obedient: but Peter was not wholly in the strength of charity, that is, immovable and firm.
Peter therefore says: "Lord, where are You going?" that I cannot follow You by imitation. Matthew 8:19: "I will follow You wherever You go." And he said this who had not yet experienced his own strength.
"Jesus answered, restraining the presumption of Peter: 'Where I am going you cannot follow Me now,'" that is, at this time on account of the difficulty of the Passion, and the imperfection of your charity. Psalm 76:20: "Your way was in the sea, Your path in the great waters, and Your footsteps were not known." Matthew 16:24: "If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me." The way therefore is difficult to follow. Hebrews 5:11: "Of whom we have much to say, and hard to explain, since you have become dull of hearing."
Lest however he make one despairing from the difficulty of following, He adds: "But you shall follow afterward," when you have received the Spirit for the strength of fortitude. For then that will happen which is said, Acts 4:33: "And with great power the apostles gave witness to the resurrection of the Lord Jesus. And great grace was upon them all." Then you will follow, with the spirit strengthened against persecutions and fear of death. John 21:18, the Lord said to Peter: "When you were younger, you girded yourself and walked where you wished; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish." And the Evangelist adds, verse 19: "This He spoke, signifying by what death he would glorify God." For the Spirit binds man by His virtue, so that for Christ he cannot depart on account of fear of passions or hope of temporal things. And therefore the strength of the Spirit causes one to follow God. Acts 20:22: "And see, now I go bound in the spirit to Jerusalem, not knowing the things that will happen to me there." Isaiah 46:11: "Calling a bird of prey from the east, the man of My counsel from a far country. Indeed I have spoken it; I will also bring it to pass. I have purposed it; I will also do it."
"Most assuredly, I say to you." He applies a twofold confirmation: that it may be more firmly impressed upon the mind. "The rooster shall not crow," that is, one crowing of the rooster will not be completed, "until you have denied Me three times." Mark 14:30: "Before the rooster crows twice, you will deny Me three times." Luke 22:31-32: "Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. But I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen your brethren." For Christ's prayer obtained that by denying he would not depart entirely, but returning he would receive the strength of the Spirit, and thus confirm others.
"Peter said to Him..."
Still presuming upon the fervor of Simon's obedience, and not yet having experienced the firmness of the rock: "Why can I not follow You now?" He did not know that it was said, Wisdom 9:15: "For the corruptible body presses down the soul." And therefore it is said, 1 Corinthians 3:1: "And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ... For yet you are not able; nor are you able even now."
"I will lay down my life for You," that is, I will give my life defending You. It is a word of Simon's fervor. Mark 14:31: "But he spoke more vehemently, 'If I have to die with You, I will not deny You!'" 2 Kings 2:4: "As the Lord lives, and as your soul lives, I will not leave you." Peter however, as yet unexperienced of his strength, nevertheless said that to which he was afterward bound by the office of shepherds to preach. 1 John 3:16: "By this we know love, because He laid down His life for us. And we also ought to lay down our lives for the brethren."
"Jesus answered him..."
Restraining this inexperience rather than temerity of Simon, and showing him his own weakness: "Will you lay down your life for Me?" that is, will you give your life for Me? As if to say: Consider yourself: because you presume beyond your strength.
This therefore is what He says concerning the institution of charity.
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