John 13 - CSB Ancient Faith Study Bible

13:1 Chrysostom: This was not [Christ’s] first inkling that his hour had come. He had known long before that he was going to depart. The Evangelist is most eloquent in calling his death a departure. . . . Being so near to leaving his disciples, [Christ] shows greater love for them. “Having loved his own which were in the world, he loved them to the end,” means that he left nothing undone that one who greatly loved should do. Why then didn’t he do this from the beginning? He reserved this for the end so that their love might be increased by it and to prepare them by this consolation for the terrible things that were coming. John calls them “his own” in the sense of personal attachment. . . . The word was used in another sense in the beginning of the Gospel, “His own received him not” [see Jn 1:11]. Homilies on the Gospel of John 70.1.

13:4 Theophilus of Alexandria: What is more contrary to expectation than this, what more awe-inspiring? He who is clothed with light as with a garment is girded with a towel. He who held the waters in the clouds and sealed the abyss with his fearsome name is bound about by a belt. He who gathers the waters of the sea like a wineskin pours water in a bowl. He who covers his upper chambers with waters, with water washed the feet of the disciples. He who measured heaven with his hand’s span and holds the earth in his grasp, with his undefiled palms wiped off the feet of servants. He for whom “every knee bends, of those in heaven, and on earth and under the earth” [Php 2:10] bowed his neck to attendant servants. Sermon on the Mystical Supper.

13:11 Cyril of Alexandria: Jesus clearly knew that Judas felt no kindness or wise consideration for his master. He also knew that Judas was full of devilishly bitter poison, and even while [his feet were being washed by Jesus] he was devising the means to betray him. Nevertheless, Jesus honored him just as much as the rest of the disciples and washed his feet as well, continually exhibiting his own unique love. Jesus did not express his anger, in fact, until he had tried every kind of objection [see Mk 2:23–3:6]. Note how this special quality is distinctive of the divine nature. Although God knows what is about to happen, he brings his punishment prematurely on no one. Rather, after bearing with the guilty for as long as is possible or necessary, when he sees them in no way profiting from the delay but instead remaining in their self-chosen evil ways, then he finally punishes them, showing it to be actually the result of their perverse folly and not really an effect of his own counsel or will. Commentary on the Gospel of John 9.

13:23 Augustine: It was that very John whose Gospel is before us. . . . For it was a custom of the sacred writer, when he came to anything relating to himself, to speak of himself as if he were speaking of another. He would give himself a place in the flow of the narrative so that he became one who was the recorder of public events rather than making himself the subject of his preaching. Matthew also acted this way. . . . For what does truth lose by the omission of boasting on the writer’s part, as long as the facts themselves are told? Tractates on the Gospel of John 61.4.

13:27 Cyril of Alexandria: Our Lord Jesus the Christ may now appear to be addressing Satan himself rather than the disciple who by careless infatuation had fallen into Satan’s power. . . . It is as though Jesus is saying, “That work of yours, O Satan, which you alone know and which is ever dear to you, see that you do it quickly. You killed the prophets, and you were always leading the Jews to impiety. In time past you obtained the death by stoning of those who were sent as ambassadors to Israel bearing the word of salvation. You did not spare one of those who were sent from God. Toward them you showed your incredible brutality and the excess of your madness. And now I have come following in their steps. . . . I have come to overthrow the sovereignty of sin that you have brought to power and to make clear to everyone the one who is truly God by nature. But I know full well your implacable temper. The harm you desire to inflict on all who wish to accomplish works like I have come to do is what you inflict on me now. But you will cause me no more grief by being swift to attack and quick in your assault, even though you will inflict great pain on me at first.” . . . Jesus’s words are not so much an exhortation as a threat to his enemy. It is as though some handsome youth in early manhood, his heart swelling with fresh vigor at the sight of an opponent running at full speed to attack him, were to pick up a sharp battle axe in his right hand, and in full knowledge that his enemy will no sooner reach him than die, were to call out, “What you are going to do, do it quickly, for you will feel the force of my right arm.” And surely this would not be the cry of one who is eager to die but rather the cry of one who knows certainly that he will be victorious and will prevail over the one who wishes to hurt him. Commentary on the Gospel of John 9.

13:33 Chrysostom: “Where I go, you cannot come.” [In saying this, Christ] shows that his death is a removal and a change for the better to a place that does not admit corruptible bodies. This he says both to excite their love toward him and to make it more fervent. You know that when we see any of our dearest friends departing from us, our affection is warmest, and the more so when we see them going to a place to which it is not even possible for us to go. He said these things then, terrifying the Jews but kindling longing in the disciples. This is such a place that not only they, but not even you, my most beloved, can come there. In this statement he also makes clear his own dignity [since he can go there]. Homilies on the Gospel of John 72.4.

13:34-35 Theodore of Mopsuestia: How is it new? . . . The way to love is what is new. In the Law it had been ordered that anyone should love his neighbor like himself. But the voice of the Lord wants our companions in faith to be loved even more than ourselves, because he orders us to imitate his love for us. In the words that follow he shows that accurately. Indeed, in order to amplify the greatness of this precept he says, “By this everyone will know that you are my disciples, if you have love for one another.” So excellent is the observation of that command that it is a sign clear enough of my discipleship. Commentary on John 6.13.34–35.

13:37-38 Chrysostom: [Jesus says to Peter,] You shall know from this temptation that your love is nothing without the presence of the impulse from above. From this it is clear that in caring for him, Jesus allowed Peter to fall. Jesus wanted to teach him by what he had said earlier, but in the face of Peter’s vehemence, Jesus did not throw or force him into his denial but rather left him alone in order that he might learn his own weakness. . . . Since Peter is in the habit of contradicting Jesus, Jesus next teaches him not to oppose him. . . . In every way, Jesus teaches Peter humility and proves that human nature by itself is nothing. Homilies on the Gospel of John 73.1.