Lecture 2 — The washing of the feet

^13:4^ He rose from supper, and laid aside his garments, and having taken a towel, girded himself. [n. 1745]

^13:5^ After that, he put water into a basin, and began to wash the feet of the disciples, and to wipe them with the towel with which he was girded. [n. 1747]

^13:6^ He came therefore to Simon Peter. And Peter said to him: Lord, do you wash my feet? [n. 1751]

^13:7^ Jesus answered, and said to him: what I do you know not now; but you will know hereafter. [n. 1756]

^13:8^ Peter said to him: you will never wash my feet. Jesus answered him: if I do not wash you, you will have no part with me. [n. 1757]

^13:9^ Simon Peter said to him: Lord, not only my feet, but also my hands and my head. [n. 1761]

^13:10^ Jesus said to him: he who has washed, needs not but to wash his feet, but is clean wholly. And you are clean, but not all. [n. 1763]

^13:11^ For he knew who he was that would betray him; therefore he said: you are not all clean. [n. 1767]

1744. After showing the dignity of Christ, the Evangelist now commends his humility, which Christ showed by washing the feet of the disciples.

First, the Evangelist mentions Christ’s preparation for this humble task;

second, the service itself: after that, he put water into a basin.

1745. In regard to the first, we should note that in performing this humble task, Christ shows himself a servant: the Son of man came not to be served but to serve, and to give his life as a ransom for many (Matt 20:28).

Now three things are necessary for a good servant. First, he should be careful to notice anything that might be lacking in his service; and this would be hampered if he were sitting or lying down. Thus servants stand. So he says, Christ rose from supper: for which is the greater, one who sits at table, or one who serves (Luke 22:27). Second, a servant should not be encumbered, so he can do everything necessary to his service. And since too much clothing is such a hindrance, our Lord laid aside his garments. This is signified in Genesis when Abraham chooses unencumbered men of his house (Gen 17:23). Third, a good servant is prepared, having at hand everything which he needs. We read that Martha was distracted with much serving (Luke 10:40). So our Lord, having taken a towel, girded himself, so he would be ready not just to wash their feet, but to dry them as well. And since he who had come from God and was going to God is now washing the feet of others, he is treading under foot the universal tendency to pride.

1746. As to its mystical meaning, this action can be referred to two things: the incarnation of Christ and his passion.

If it is referred to his incarnation, it tells us three things about Christ. First, he was willing to help the human race, indicated by the fact that he rose from supper. For God seems to be sitting down as long as he allows us to be troubled; but when he rescues us from it, he seems to rise: rise up, come to our help (Ps 43:26). Second, it indicates that he emptied himself: not that he abandoned his great dignity, but he hid it by taking on our smallness: truly, you are a God who hides yourself (Isa 45:15). This is shown by the fact that he laid aside his garments: he emptied himself, taking the form of a servant (Phil 2:7). Third, the fact that he girded himself with a towel indicates that he took on our mortality: taking the form of a servant, being born in the likeness of men (Phil 2:7).

If this event is referred to the passion of Christ, then he literally set aside his garments when the soldiers stripped him: for my vesture they cast lots (John 19:24). And he was girded with a towel in the tomb. And also in his passion he laid aside the garments of our mortality and put on a towel, that is, the splendor of immortality: Christ being raised from the dead will never die again; death no longer has dominion over him (Rom 6:9).

1747. Then when the Evangelist says, then he put water into a basin, and began to wash the feet of the disciples, he describes Christ’s service, and shows his admirable humility in three ways. First, as to what kind of service it was, for it was very lowly, since the Lord of majesty stooped down to wash the feet of his servants. Second, as to the number of things he did, for he put water into the basin, washed their feet, and then dried them. Third, as to the way it was done: for Christ did not do it through others or with their help, but by himself. The greater you are, the more you must humble yourself (Sir 3:18).

1748. As for the mystical meaning, three things can be gathered from these events. First, the pouring out of Christ’s blood on the earth is indicated by his pouring water into the basin. For the blood of Jesus can be called water because it has the power to cleanse: he washed us from our sins in his own blood (Rev 1:4). And so blood and water came out of his side at the same time to show us that his blood washes away sins. Or, water can indicate the passion of Christ, for in Scripture water signifies tribulations: save me O God! For the waters, that is, tribulations, have come up to my soul (Ps 69:1). Therefore, he put water into a basin, that is, he impressed the memory of his passion on the minds of the faithful by their faith and devotion: remember my affliction and my bitterness, the wormwood and the gall! (Lam 3:19).

1749. Second, when he says, and began to wash, it indicates our human imperfection. For after Christ, the apostles were more perfect than others, and yet even they needed to be washed, since they were unclean to some degree. We can understand by this that no matter how perfect a person may be, he acquires some uncleanness, and still needs to become more perfect: who can say, I have made my heart clean; I am pure from my sin? (Prov 20:9). However, only the feet of such persons are unclean. But others are not only unclean in their feet, they are stained all over. For those who lie down in earthly uncleanness are defiled all over; thus, those who cling entirely to the love of earthly things, both in their affections and their senses, are entirely unclean. But those who stand, that is, tend to heavenly things in mind and desire, become unclean only on their feet. For just as a person who is standing must at least touch the earth with his feet, so we, as long as we live this mortal life which needs earthly things to sustain the body, acquire some uncleanness, at least because of our sensuality. Thus our Lord told the disciples to shake the dust from their feet (Luke 9:5). The Evangelist says that Christ began to wash, because the cleansing of our earthly affections begins here and is completed in the future. Then the words of Isaiah will be fulfilled: it will be called the Holy Way (Isa 35:8).

Note that, according to Origen, our Lord began to wash the feet of his disciples right before his passion, for if he had washed them a long time before, they would have become dirty again. So he began to wash them a short time before he would wash the apostles with the water of the Holy Spirit, after his passion: before many days you will be baptized with the Holy Spirit (Act 1:5).

In short, when our Lord put water into the basin, this indicated the pouring out of his blood; and when he began to wash the feet of his apostles, this indicated the cleansing of our sins.

1750. Third, we have indicated the fact that Christ took upon himself our punishments; for he not only cleansed us from our stains, but took upon himself the punishments they deserved. For our own punishments and penance would not be enough unless they were founded on the merits and power of Christ’s passion. This is shown by the fact that he wiped the feet of his disciples with his towel, that is, his body (1 Pet 2:21).

1751. Then when the Evangelist says, he came therefore to Simon Peter, he shows the example was beneficial by means of an encounter between the Teacher and the disciple. In this encounter our Lord shows that this example

first, is both a mystery and necessary: Peter said to him: you will never wash my feet;

and second, that it is appropriate: Simon Peter said to him: Lord, not only my feet, but also my hands and my head.

As to the first, the Evangelist does two things.

First, he mentions the circumstances for Christ’s speaking;

second, what Christ said: Jesus answered, and said to him.

1752. The occasion for Christ’s words was the refusal of Peter to allow this example of humility; he says, he came therefore to Simon Peter.

There are three explanations for this. According to Origen, our Lord began to wash their feet by beginning with the last. The reason for this was that just as a doctor who must care for a number of sick begins with those who need it more, so too Christ, when he washed the grimy feet of his disciples, began with the dirtiest, and then came to Peter, who needed it less than the others: beginning with the last, up to the first (Matt 20:8). The Evangelist seems to indicate this: for Christ began to wash the feet of the disciples, and then he follows this with, he came therefore to Simon Peter. It seems from this that Jesus washed the feet of the others first.

1753. If you ask why Peter was the first to object, Origen replies that this was due to the intense love Peter had for Christ. The other disciples had a certain respectful awe and fear of Christ, and so complied without question to everything he did. But Peter, more aflame with love, Simon, son of John, do you love me more than these? . . . Yes Lord, you know that I love you (John 21:15), and taking confidence from this love, refuses to comply and asks to know why: a true friend will act as your equal and assume authority in your household (Sir 6:11). This is why in Scripture Peter often asks for explanations and does not hesitate to say what he thinks is best.

1754. The second explanation is by Chrysostom. He says that Christ was ready to start with the first of the apostles, but Judas, the betrayer, in his foolishness and pride, pushed ahead of Peter. None of the others would have dared to go ahead of Peter. Thus the Evangelist is speaking of Judas when he says, he began to wash the feet of the disciples, that is, the feet of Judas, who, as proud and foolish, would make no objection or refuse to allow what our Lord did. But when he came to Peter, who revered and loved his Teacher, Peter refused with awe and asked for an explanation. And any of the others would have done the same.

1755. The third explanation is by Augustine. He says the words of the Evangelist do not show that our Lord first washed the feet of the other disciples and then came to Peter. Rather, according to his custom, the Evangelist first mentions the incident and after that gives the order of events within in, just as he did in Chapter 6. So he first mentions the entire incident, that is, Christ washed the feet of his disciples; and then, if we should ask how this was done, he says that he came first to Simon Peter. And so he was the first to refuse, saying, Lord, do you wash my feet?

These words have great depth. He says, Lord, do you, who are the Son of the living God, wash my feet, who am Simon, the son of Jonah? Lord, do you, the Lamb without spot, the mirror without stain, and the brightness of eternal light, wash my feet, who am a sinner? Depart from me, for I am a sinful man, O Lord (Luke 5:8). Lord, do you, who are the Creator, wash my feet, I who am a creature and of little faith? Peter said these things struck by awe at the realization of the dignity of Christ, as in I have considered your works, and have feared (Hab 1:3).

1756. Then: Jesus answered, and said to him; we see the words of Christ, which show that this action is a mystery. Christ said to Peter: what I do you know not now; but you will know hereafter. This action is both an example and a mystery. It is an example of humility to be practiced: for I have given you an example, that as I have done to you, so you do also (John 13:15) And it is a mystery because it signifies an interior cleansing: he who has washed, need not but to wash his feet, but is wholly clean.

So what Christ said can be understood in two ways. In one way, what I do you know not now, that is, you do not now understand that what I am doing is an example; but you will know hereafter, when he explained it to them saying: do you know what I have done to you? In another way, what I do you know not now; that is to say, this is a mystery and something hidden, and it signifies an interior cleansing which only I can accomplish, and which you do not understand now, but you will know hereafter, when you receive the Holy Spirit: I have yet many things to say to you, but you cannot bear them now. But when he, Spirit of truth, has come, he will teach you all the truth (John 16:12–13).

1757. Next, Peter said to him, he shows that this action is necessary.

First, the Evangelist mentions what Peter said which provoked Christ’s answer;

second, we see what Christ said.

1758. Peter says, you will never wash my feet. He is saying in effect: by no means will I submit to this from my Teacher, my Lord and my God. And although Peter said this out of zeal, it was an imprudent and disordered zeal: they have a zeal for God, but it is not enlightened (Rom 10:2).

His zeal was disordered for three reasons. He refused something that was beneficial and necessary; for as we read: we do not know how to pray as we ought (Rom 8:26). And so it is imprudent to refuse what God gives us, even if it seems disadvantageous. Paul too asked to be freed from his thorn (2 Cor 12:8), yet it was for his benefit. Again, it seemed to indicate a certain disrespect for Christ by wanting to go against his plans. Finally, it seemed to disparage his companions in that the others, according to Origen, yielded to Christ without an argument, while Peter refused, saying, you will never wash my feet.

1759. Our Lord reproved him, saying, if I do not wash you, you will have no part with me. This statement can refer to two things: to the action that Christ was performing, or to what the action signified.

If we refer it to what the action signified, the meaning is clear. For no one can share in the eternal inheritance and be a joint heir with Christ unless he is spiritually clean, for we read: but nothing unclean will enter it (Rev 21:27); O Lord, who will sojourn in thy tent? (Ps 15:1). And the answer is given: he who walks blamelessly. Therefore, it is like he was saying: if I do not wash you, you will not be clean; and if you are not clean, you will have no part with me.

But if we refer this statement to the action itself, then it can be asked if this washing was necessary for salvation. We can say to this that just as some things are forbidden because they are evil, and some things are evil because they are forbidden, so some things are commanded because they are necessary, and some things are necessary because they are commanded. And so this washing, about which our Lord said, if I do not wash you, you will have no part with me, if considered in itself, was not necessary for salvation. But on the supposition that it was commanded by Christ, then it was necessary: to obey is better than sacrifice, and so stubbornness is as iniquity and idolatry (1 Sam 15:22–23).

1760. Then the Evangelist shows the action was appropriate.

First, the words of Peter are given;

and then Christ’s answer.

1761. Peter’s words indicate his intense love for Christ. Before, when our Lord said to him, what I do you know not now, he had intimated that it would be useful; yet Peter paid no attention to this, and could not be persuaded to have his feet washed. But when our Lord warned him it would mean they would no longer be together, saying, you have no part in me, Peter offered more than just his feet, saying, Lord, not only my feet, but also my hands and my head! For Peter was frightened by this answer, and affected by love and fear, he offered all of himself for washing. Clement tells us in his Itinerary that Peter was so touched by the physical presence of Christ, whom he had loved so intensely, that after the ascension, when he recalled the sweetness of Christ’s presence, and his holy manner, he wept so much that his cheeks appeared to be furrowed.

1762. Note that there are three things in a person: the head at the top, the feet at the bottom, and the hands in the middle. The same is true for the inner person, that is, for the soul. There is the head, which is the higher reason, by which the soul adheres to God. The head of a woman is her husband (1 Cor 4:4), that is, the higher reason. The hands are the lower reason, which is concerned with the works of the active life. Finally, the feet are the sensuality. Now our Lord knew that his disciples were clean as to their head, because they had been united to God by faith and charity; and their hands were clean because their works were holy. But as to their feet, they still retained some affection for earthly things in their sensuality. And so Peter, anxious because of our Lord’s warning, agrees not only to have his feet washed, but also his hands and head, saying, Lord, not only my feet, but also my hands and my head. It was like saying: I do not know if my hands and feet need washing, I am not aware of anything against myself, but I am not thereby acquitted (1 Cor 4:4). So I am ready to wash not only my feet, that is, my lower affections, I had bathed my feet, how could I soil them? (Song 5:3), but also my hands, that is, my works, I will wash my hands among the innocent (Ps 25: 6), and my head, that is, my higher reason, wash your face (Matt 6:17).

1763. Then, the Evangelist gives our Lord’s answer: Jesus said to him.

First, our Lord states a general principle;

second, he applies it to this situation, and you are clean, but not all;

and third, the Evangelist explains these words of Christ, for he knew who he was who would betray him.

1764. He says at first, he who has washed, needs not but to wash his feet, but is clean wholly, except for his feet, which touch the earth. We understand from this that the apostles had already been baptized. For he says, he who has bathed, and then adds, and you are clean, that is, because they had been baptized.

1765. Some say they had been baptized only with the baptism of John. But this does not seem to be true, because then they would not have bathed, because the baptism of John did not cleanse within from guilt. And so it should be said, according to Augustine, that they had been baptized with the baptism of Christ.

If you object that Christ did not baptize but only his disciples, as was stated above, I say that he did not baptize the crowds, but only his disciples and those he knew well (John 4:2).

But since baptism cleanses even the stains from the feet, it seems that one who has bathed, that is, is baptized, does not need to wash his feet.

I answer that if they had left this world immediately after their baptism, they would have had no need for this washing, for since they would be entirely clean, they would go to God at once. But those who live in this world after their baptism cannot reach such perfection that disordered movement of the sensuality in regard to earthly affections never arise. And so it is necessary that they wash their feet either by martyrdom, which is a baptism of blood, or by repentance, which is a baptism of fire, so that they can return to God.

1766. Then when he says, you are clean, but not all of you, our Lord applies this general principle to the situation.

But if they were clean, why did our Lord wash them again? Augustine says their hands and heads were clean, but that their feet needed washing. Chrysostom says that they were not absolutely clean, because they had not yet been cleansed from original sin: for since Christ had not yet suffered, the price of our redemption had not yet been paid, but they were clean in a limited sense, that is, from the errors of the Jews. Origen says that they were clean, but that a further cleansing was needed, for reason should always aspire to better gifts, always strive for the heights of virtue, and glow with the brightness of righteousness: he who is holy, let him be sanctified further (Rev 22:11). But not all of you, because one of them was dirty both in hands and head.

1767. This is why the Evangelist says, for he knew who was to betray him. He is saying that Christ said, but not all of you, because he knew the uncleanness of Judas the betrayer. In general, there are two things which cleans a person: alms and compassion for the poor, give alms and then all things are clean for you (Luke 11:41), and love for God, her sins, which are many, are forgiven, for she loved much (Luke 7:47); love covers all offenses (Prov 10:12). But Judas lacks these two things. He lacked compassion because he was a thief and, holding the money, he stole the alms of the poor. He also lacked love for Christ, because the devil had already put it into this heart to betray Christ to the chief priests to be crucified.