The washing of the feet here referred to is not a sacrament; the practice of the Church makes this clear. Besides, it cannot be shown that grace was annexed to it. No doubt, without it Peter was to have no part with Christ; but this, we hold, would be the effect of disobedience, not the result of wanting anything which the washing could bestow. In reality, Peter was already in the state of grace, for in the tenth verse Jesus tells the Apostles that they are clean; and though He qualifies the statement by saying that all are not clean, yet St. John explains this qualification in reference to Judas only. Hence Peter was already in the state of grace, and there is nothing in the text or context to show that he was to obtain grace if his feet were washed, but only that he was to lose it if they were not.
| 9. Dicit ei Simon Petrus: Domine, non tantum pedes meos, sed et manus, et caput. | 9. Simon Peter saith to him: Lord, not only my feet, but also my hands and my head. |
| 10. Dicit ei Iesus: Qui lotus est, non indiget nisi ut pedes lavet, sed est mundus totus. Et vos mundi estis, sed non omnes. | 10. Jesus saith to him: He that is washed, needeth not but to wash his feet, but is clean wholly. And you are clean, but not all. |
10. Jesus saith to him: He that is washed (rather bathed), needeth not but to wash his feet, but is clean wholly. Some ancient authorities omit the words “but” and “his feet,” and the meaning whether in regard to body or soul is then clear and simple, namely, that he who has bathed has no need to wash, but is already clean. However, the words are much more probably genuine; and the difficulty they create is doubtless the reason why they are wanting in some authorities. Taking [pg 236] them as genuine, then, let us try to explain the verse. Some have understood our Lord to speak only of a corporal washing, as if He merely meant that the Apostles who had bathed, or at least washed their hands before this Supper (see above on [ii. 6]), now needed nothing except to have their feet washed. But the common opinion of commentators understands our Lord to speak of a spiritual washing, of which the washing of the feet was a symbol, and this view we accept. For the closing words of the verse: “And you are clean, but not all” when taken together with St. John's explanation in verse 11, leave no doubt that our Lord speaks of spiritual cleanness, and therefore we may fairly conclude that He speaks also of a spiritual washing. He was about to wash their feet literally, but He intended that ceremony as a symbol of the higher cleansing process required of them and others as a fitting preparation before receiving the Blessed Eucharist. Such preparation was not absolutely necessary in their case, for they were already clean from mortal sin, but it was fitting and in some sense required, in order that they might remove the dust of venial sin, which was daily clinging to them in their contact with the world. It is clearly implied that if they had not been clean, that is to say, free from mortal sin, a more thorough cleansing would have necessary.
The meaning, then, seems [pg 237] to be that one who has bathed spiritually by having his soul cleansed from mortal sin, needs afterwards, as a fitting preparation for the Blessed Eucharist, merely that limited cleansing that was symbolized by the washing of only the feet.
| 11. Sciebat enim quisnam esset qui traderet eum: propterea dixit: Non estis mundi omnes. | 11. For he knew who he was that would betray him; therefore he said: You are not all clean. |
| 12. Postquam ergo lavit pedes eorum, et accepit vestimenta sua: cum recubuisset iterum, dixit eis: Scitis quid fecerim vobis? | 12. Then after he had washed their feet, and taken his garments, being sat down again, he said to them: Know you what I have done to you? |
| 13. Vos vocatis me, Magister et Domine: et benedicitis: sum etenim. | 13. You call me Master, and Lord: and you say well, for so I am. |
| 14. Si ergo ego lavi pedes vestros, Dominus et Magister: et vos debetis alter alterius lavare pedes. | 14. If then I, being your Lord and Master, have washed your feet; you also ought to wash one another's feet. |
| 15. Exemplum enim dedi vobis, ut quemadmodum ego feci vobis, ita et vos faciatis. | 15. For I have given you an example, that as I have done to you, so you do also. |
| 16. Amen, amen dico vobis: Non est servus maior domino suo: neque apostolus maior est eo qui misit illum. | 16. Amen, amen, I say to you: The servant is not greater than his lord: neither is the apostle greater than he that sent him. |
12-16. Having concluded the washing of the feet, and again reclined, Jesus points out to the Apostles the moral significance of what He had done. If He, whom they rightly called Lord and Master condescended to wash their feet, how much more ought they to wash the feet of one another, and perform towards one another similar acts of humility and mutual charity? It was that they might reflect in their own lives this spirit of humility and charity that He had set them the example; and though such humble offices of charity might at first sight seem unworthy of them, or beneath them, yet a servant is not greater than his master; and whither Christ had stooped they too should be prepared to stoop.
| 17. Si haec scitis, beati eritis si feceritis ea. | 17. If you know these things, you shall be blessed if you do them. |
17. In this verse, He promises them happiness here and hereafter, if they continue to fulfil towards one another such offices of humility and mutual charity.
| 18. Non de omnibus vobis dico: ego scio quos elegerim: sed ut adimpleatur scriptura: Qui manducat mecum panem, levabit contra me calcaneum suum. | 18. I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me, shall lift up his heel against me. |
18. Christ does not here qualify the promise made in verse 17, for that promise was conditional, and as such is universally true. But taking occasion from the word “blessed,” which He had used, He proceeds to say that not all of them are, or shall be, blessed.