[2.] Observe how not by the washing only, but in another way also He exhibiteth humility. For it was not before reclining, but after they had all sat down, then He arose. In the next place, He doth not merely wash them, but doth so, putting off His garments. And He did not even stop here, but girded Himself with a towel. Nor was He satisfied with this, but Himself filled (the basin), and did not bid another fill it; He did all these things Himself, showing by all that we must do such things, when we are engaged in well doing, not merely for form's sake, but with all zeal. Now He seemeth to me to have washed the feet of the traitor first, from its saying, Ver. 5. "He began to wash the disciples' feet," and adding, Ver. 6. "Then cometh He to Simon Peter, and Peter saith unto Him, Lord, dost Thou wash my feet?" "With those hands," he saith, "with which Thou hast opened eyes, and cleansed lepers, and raised the dead?" For this (question) is very emphatic; wherefore He needed not to have said any more than the, "Thou"; for even of itself this would have sufficed to convey the whole. Some one might reasonably enquire, how none of the others forbade Him, but Peter only, which was a mark of no slight love and reverence. What then is the cause? He seemeth to me to have washed the traitor first, then to have come to Peter, and that the others were afterwards instructed from his case. That He washed some one other before him is clear from its saying, "But when He came to Peter." Yet the Evangelist is not a vehement accuser, for the "began," is the expression of one implying this. And even if Peter were the first, yet it is probable that the traitor, being a forward person, had reclined even before the chief." For by another circumstance also his forwardness is shown, when He dippeth with his Master in the dish, and being convicted, feels no com 5. 1 al. " what then is added?" 2 al. "went to God," that is, did what was worthy. 5 ἀναστὰς (ἐγείρεται, G. Τ.). 10 9 4 "He riseth," &c.," and took a towel, and girded Himself." After that He poureth water into a basin." N. T. 5 ἀφοσιουμένους. 6" and to wipe them with the towel wherewith He was girded," N. T. punction; while Peter being rebuked but once on a former occasion, and for words which he spake from loving affection, was so abashed, that being even distressed and trembling, he begged another to ask a question. But Judas, though continually convicted, felt not. (Ver. 24.) When therefore He came to Peter, he saith unto Him, "Lord, dost Thou wash my feet?" Ver. 7. "He saith unto him, What I do thou knowest not now, but thou shalt know hereafter." That is, "thou shalt know how great is the gain from this, the profit of the lesson, and how it is able to guide us into all humblemindedness." What then doth Peter? He still hinders Him, and saith, Ver. 8. "Thou shalt never wash my feet." "What doest thou, Peter? Rememberest thou not those former words? Saidst thou not, 'Be merciful to Thyself,' 12 and heardest thou not in return, 'Get thee behind Me, Satan'? (Matt. xvi. 22.) Art thou not even so sobered, but art thou yet vehement?" "Yea," he saith, "for what is being done is a great matter, and full of amazement." Since then he did this from exceeding love, Christ in turn subdueth him by the same; and as there He effected this by sharply rebuking him, and saying, "Thou art an offense unto Me," so here also by saying, "If I wash thee not, thou hast no part with Me." What then saith that hot and burning one? Ver. 9. "Lord, not my feet only, but also my hands and my head.” Vehement in deprecation, he becometh yet more vehement in acquiescence; but both from love. For why said He not wherefore He did this, instead of adding a threat? Because Peter would not have been persuaded. For had He said, "Suffer it, for by this I persuade you to be humbleminded," Peter would have promised it ten thousand times, in order that his Master might not do this thing. But now what saith He? He speaketh of that which Peter most feared and dreaded, the being separated from Him; for it is he who continually asks, "Whither goest Thou?" (Ver. 36.) Wherefore also he said, "I will give 13 even my life for Thee." (Ver. 37.) And if, after hearing, "What I do thou knowest not now, but thou shalt know hereafter," he still persisted, much more would he have done so had he learnt (the meaning of the action). Therefore said He, “but thou shalt know hereafter," as being aware, that should he learn it immediately he would still resist. And Peter said not, "Tell me, that I may suffer Thee," not even endure to learn, but withstands Him," but (which was much more vehement) he did 12" that be far from Thee," E. V. 13 44 lay down," N. T. 14 al. "Him again." 14 saying, "Thou shalt never wash my feet." But as soon as He threatened, he straightway relaxed his tone. But what meaneth, "Thou shalt know after this"? "After this?" When? "When in My Name thou shalt have cast out devils; when thou shalt have seen Me taken up into Heaven, when thou shalt have learnt from the Spirit that I sit on His right hand, then shalt thou understand what is being done now." What then saith Christ? When Peter said, "not my feet only, but also my hands and my head," He replieth, Ver. 10, 11. "He that is washed, needeth not save to wash his feet, but is clean every whit; and ye are clean, but not all. For He knew who should betray Him." + "And if they are clean, why washeth He their feet?" That we may learn to be modest." On which account He came not to any other part of the body, but to that which is considered more dishonorable than the rest. But what is, "He that is washed"? It is instead of, "he that is clean." Were they then clean, who had not yet been delivered from their sins, nor deemed worthy of the Spirit, since sin still had the mastery, the handwriting of the curse still remaining, the victim not having yet been offered? How then calleth He them "clean"? That thou mayest not deem them clean, as delivered from their sins, He addeth, Behold, "ye are clean through the word that I have spoken unto you." That is, "In this way ye are so far clean; ye have received the light, ye have been freed from Jewish error. For the Prophet also saith, 'Wash you, make you clean, put away the wickedness from your souls' (Isa. i. 16, LXX.); so that such a one is washed and is clean." Since then these men had cast away all wickedness from their souls, and had companied with Him with a pure mind, therefore He saith according to the word of the Prophet, "he that is washed is clean already." For in that place also It meaneth not the "washing" of water, practiced by the Jews; but the cleansing of the conscience.10 11 [3] Be we then also clean; learn we to do well. But what is "well"? "Judge for the fatherless, plead for the widow; and come, let us reason together, saith the Lord." (Isa. i. 7.) There is frequent mention in the Scriptures of widows and orphans, but we make no account of this. Yet consider how great is the reward. " "Though," it saith," your sins be as scarlet, I will whiten them as snow; though they be red like crimson, I will whiten them as wool." For a widow is an unprotected being, therefore He11 taketh much care for her. For they, when it is even in their power to contract a second marriage, endure the hardships of widowhood through fear of God. Let us then all, both men and women, stretch forth our hands to them, that we may never undergo the sorrows of widowhood; or if we should have to undergo them, let us lay up a great store of kindness for ourselves. Not small is the power of the widow's tears, it is able to open heaven itself. Let us not then trample on them, nor make their calamity worse, but assist them by every means. If so we do, we shall put around 13 ourselves much safety, both in the present life, and in that which is to come. For not here alone, but there also will they be our defenders, cutting away most of our sins by reason of our beneficence towards them, and causing us to stand boldly before the judgment-seat of Christ. Which may it come to pass that we all obtain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen. 14 12 HOMILY LXXI. JOHN xiii. "And He took1 His garments, and having sat down again, said unto them, Know ye what I have done to you?" And what follows. [1.] A GRIEVOUS thing, beloved, a grievous thing it is to come to the depths of wickedness; for then the soul becomes hard to be restored. Wherefore we should use every exertion not to be taken at all; 2 since it is easier not to fall in,3 than having fallen to recover one's self. Observe, for instance, when Judas had thrown himself into sin, how great assistance he enjoyed, yet not even so was he raised. Christ said to him, "One of you is a devil" (c. vi. 71); He said, "Not all believe" (c. vi. 65); He said, "I speak not of all," and, "I know whom I have chosen" (c. xiii. 18); and not one of these sayings doth he feel. Now when He had washed their feet, and taken His garments, and sat down, He said, "Know ye what I have done unto you?" He no longer addresseth Himself to Peter only, but to them all. have given you an example, that ye should do as I have done to you." And yet it is not the same thing, for He is Lord and Master, but ye are fellow-servants one of another. What meaneth then the "as"? "With the same zeal." For on this account He taketh instances from greater actions that we may, if so be, perform the less. Thus schoolmasters write the letters for children very beautifully, that they may come to imitate them though but in an inferior manner. Where now are they who spit on their fellow-servants? where now they who demand honors? Christ washed the feet of the traitor, the sacrilegious, the thief, and that close to the time of the betrayal, and incurable as he was, made him a partaker of His table; and art thou highminded, and dost thou draw up thine eyebrows? "Let us then wash one another's feet," saith some one, "then we must wash those of our domestics." And what great thing if we do wash even those of our domestics? In our case 11 "slave” and “free” is a difference of words; but there an actual reality. For by nature He was Lord and we servants, yet even "Ye call Me." He taketh to Him their judg- this 12 He refused not at this time to do. But ment, and then that the words may not be now it is matter for contentment if we do not thought to be words of their kindness, He add-treat free men as bondmen, as slaves bought eth, " for so I am." By introducing a saying of with money. And what shall we say in that day,13 theirs, He maketh it not offensive, and by con- if after receiving proofs of such forbearance, we firming it Himself when introduced from them, ourselves do not imitate them at all, but take the unsuspected. "For so I am," He saith. Seest thou how when He converseth with the disciples, He speaketh revealing more what belongeth unto Himself? As He saith, "Call no man master on earth, for One is your guide' (Matt. xxiii. 8, 9), so also, "And call no man father upon earth." But the "one" and "one "" is spoken not of the Father only, but of Himself also. For had He spoken excluding Himself, how saith He, "That ye may become the children of the light"? And again, if He called the Father only, "Master," how saith He, "For so I am "; and again, "For one is your Guide, even Christ"? (c. xii. 26.) Ver. 13. "Ye call Me Lord and Master, and ye say well, for so I am.” contrary part, being in diametrical opposition, [2.] But why hath He done this "now"? "I speak not," He saith, "of you all." O what forbearance! Not yet doth He convict the traitor, but veileth the matter, hence giving him room for repentance. He convicteth and yet doth not convict him when He saith thus, "He that eateth bread with Me hath lifted up his heel against Me." It seems to me that the, "The servant is not greater than his lord," was uttered for this purpose also, that if any persons should at any time suffer harm either from domestics or from any of the meaner sort, they should not be offended; looking to the instance of Judas, who having enjoyed ten thousand good things, repaid his Benefactor with the contrary. On this account He added, “He that eateth bread with Me," and letting pass all the rest, He hath put that which was most fitted to restrain and shame him; "he who was fed by Me," He saith, "and who shared My table." And He spake the words, to instruct them to benefit those who did Evil to them, even though such persons should continue incurable. be very great, thou oughtest to have no high they are not "blessed"; for they do not what thoughts towards thy brother." And He men- they know.* tioned not the greater action, that "if I have washed the feet of the traitor, what great matter if ye one another's?" but having exemplified this by deeds, He then left it to the judgment of the spectators. Therefore He said, "Whosoever shall do and teach, the same shall be called great" (Matt. v. 19); for this is "to teach" a thing, actually to do it. What pride should not this remove? what kind of folly and insolence should it not annihilate ! He who sitteth upon the Cherubim washed the feet of the traitor, and dost thou, O man, thou that art earth and ashes and cinders and dust, dost thou exalt thyself, and art thou highminded? And how great a hell wouldest thou not deserve? If then thou desirest a high state of mind, come, I will show thee the way to it; for thou dost not even know what it is. The man then who gives heed to the present things as being great, is of a mean soul, so that there can neither be humility without greatness of soul, nor conceit except from littleness of soul. For as little children are eager for trifles, gaping upon balls and hoops and dice,2 but cannot even form an idea of important matters; so in this case, one who is truly wise, will deem present things as nothing, (so that he will neither choose to acquire them himself, nor to receive them from others;) but he who is not of such a character will be affected in a contrary way, intent upon cobwebs and shadows and dreams of things less substantial than these. Ver. 16-18. "Verily I say unto you, the servant is not greater than his lord, neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them. I speak not of you all3— but that the Scripture may be fulfilled, He that eateth bread with Me hath lifted up his heel against Me." 3 But having said, "I speak not of you all," in order not to attach fear to more than one," He at last separateth the traitor, speaking thus; “He that eateth bread with Me." For the, "not of you all," doth not direct the words to any single one, therefore He added, "He that eateth bread with Me"; showing to that wretched one that He was not seized in ignorance, but even with full knowledge; a thing which of itself was most of all fitted to restrain him. And He said not, "betrayeth Me," but, "hath lifted up his heel against Me," desiring to represent the deceit, the treachery, the secrecy of the plot. [3] These things are written that we bear not malice towards those who injure us; but rebuke them and weep for them; for the fit What He said before, this He saith here also, subjects of weeping are not they who suffer, to shame them; "For if the servant is not greater but they who do the wrong. The grasping man, than his master, nor he that is sent greater than the false accuser, and whoso worketh any other him that sent him, and these things have been evil thing, do themselves the greatest injury, and done by Me, much more ought they to be done us the greatest good, if we do not avenge ourby you." Then, lest any one should say, "Why selves. Such a case as this: some one has now sayest Thou these things? Do we not already robbed thee; hast thou given thanks for the know them?" He addeth this very thing, "I injury, and glorified God? by that thanksgivspeak not to you as not knowing, but that by ing thou hast gained ten thousand rewards, your actions ye may show forth the things spoken just as he hath gathered for himself fire unof." For "to know," belongeth to all; but speakable. But if any one say, "How then, "to do," not to all. On this account He said, if I'could' not defend myself against him who "Blessed are ye if ye do them"; and on this wronged me, being weaker?" I would say this, account I continually and ever say the same to that thou couldest have put into action the you, although ye know it, that I may set you on being discontented, the being impatient, (for the work. Since even Jews "know," but yet these things are in our power,) the praying against him, who grieved you, the uttering ten thousand curses against him, the speaking ill κενώσεις. àoτpayaλovs, square bones used as dice. 3 "I speak not of you all, I know whom I have chosen," N.T. 4 αὐτὰ. 5 lit." to many." of him to every one. He therefore who hath doing so had he chosen,) but remained near the not done these things shall even be rewarded wild beasts and those savage men, preserving the for not defending himself, since it is clear that feeling of a true brother. Again, when he dwelt even if he had had the power, he would not in the prison house, and was asked the cause, he have done it. The injured man uses any weap- spake no evil of them, but only, "I have done on that comes to hand, when, being little of nothing," and, "I was stolen out of the land of soul, he defends himself against one who has the Hebrews"; and after this again, when he injured him, by curses, by abuse, by plotting. was made lord, he nourished them, and delivered Do thou then not only not do these things, but them from ten thousand dangers. If we be even pray for him; for if thou do them not, but sober, the wickedness of our neighbor is not wilt even pray for him, thou art become like strong enough to cast us out of our own virtue. unto God. For, "pray," it saith, "for them, But those others were not like him; they both that despitefully use you that ye may be like stripped him, and endeavored to kill him, and unto your Father which is in Heaven." (Matt. reproach him with his dream, though they had v. 44, 45.) Seest thou how we are the greatest even received their meat from him, and planned gainers from the insolence of others? Nothing to deprive him of life and of liberty. And they so delighteth God, as the not returning evil for ate, and cared not for their brother lying naked evil? But what say I? Not returning evil for in the pit. What could be worse than such evil? Surely we are enjoined to return the opposite, benefits, prayers. Wherefore Christ also repaid him who was about to betray Him with everything opposite. He washed his feet, convicted him secretly, rebuked him sparingly tended him, allowed him to share His table and His kiss, and not even by these was he made better; nevertheless (Christ) continued doing His own part. 6 brutality? Were they not worse than any number of murderers? And after this, having drawn him up, they gave him over to ten thousand deaths, selling him to barbarian and savage men, who were on their journey to barbarians. Yet he, when he became ruler, not only remitted them their punishment, but even acquitted them,, as far at least as relating to himself, of their sin, calling what had been done a dispensation of But come, let us teach thee even from the God, not any wickedness of theirs; and the example of servants, and (to make the lesson things which he did against them he did not as stronger) those in the Old (Testament), that remembering evil, but in all these he dissembled,. thou mayest know that we have no ground of for his brother's sake. After this, when he saw defense when we remember a wrong. Will you them clinging to him, he straightway threw away then that I tell you of Moses, or shall we go the mask, and wept aloud, and embraced them, yet farther back? For the more ancient the as though he had received the greatest benefits, instances that can be pointed out, the more are he, who formerly was made away with by them, we surpassed. "Why so?" Because virtue was and he brought them all down into Egypt, and then more difficult. Those men had no written repaid them with ten thousand benefits. What precepts, no patterns of living, but their nature excuse then shall we have, if after the Law, fought, unarmed, by itself, and was forced to and after grace, and after the addition of so float in all directions unballasted.5 Wherefore much heavenly wisdom, we do not even strive also when praising Noah, God called him not to rival him who lived before grace and before simply perfect, but added, “in his generation" the Law? Who shall deliver us from punish(Gen. vii. 1); signifying, "at that time," when ment? For, there is nothing, there is nothing there were many hindrances, since many others more grievous than the remembrance of inshone after him, yet will he have nothing less juries. And this the man hath showed that owed than they; for in his own time he was perfect. Who then before Moses was patient? The blessed and noble Joseph, who having shone by his chastity, shone no less by his long suffering. He was sold when he had done no wrong, but was waiting on others, and serving, and performing all the duties of domestics. They brought against him an evil accusation, and he did not defend himself, though he had his father on his side. Nay, he even went to carry food to them in the desert, and when he found them not, he did not despair or turn back, (yet he had an excuse for ten thousand talents; from whom payment was at one time not demanded, at another time again demanded; not demanded, because of the lovingkindness of God; but demanded, because of his own wickedness, and because of his malice toward his fellow-servant. Knowing all which things, let us forgive our neighbors their trespasses, and repay them by deeds of an opposite kind, that we too may obtain mercy from God, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen. i.e. Benjamin's, |