John 13: “Having Loved His Own, He Loved Them to the End”
1. The Hour of Love
“Now before the feast of the Passover, when Jesus knew that His hour had come to depart out of this world to the Father, having loved His own who were in the world, He loved them to the end.” (Jn 13:1)
With this verse, St John opens the second half of his Gospel — the “Book of Glory.”
Everything that follows unfolds as an act of love: the washing of feet, the breaking of bread, the offering of the Cross.
Christ “knew that His hour had come.” Earlier He had said, “My hour has not yet come.” Now the hour arrives: not an hour of tragedy, but of triumph — love’s consummation.
St Augustine writes:
“The hour He feared as man He embraced as Redeemer. To depart to the Father was His glory; to love to the end was His mercy.”
(Tractates on John 55.2)
“He loved them to the end” — the Greek eis telos means both “to the uttermost” and “to completion.”
Christ’s love is not sentiment but perseverance: it endures through betrayal, denial, and death.
St John Chrysostom comments:
“He showed not love by words only, but by works — by lowering Himself to a slave’s office, by dying for His enemies, by loving to the end those who would soon flee.”
(Homilies on John 70)
This single line, the Fathers say, summarises the entire Gospel: divine love that stoops, serves, and saves.
2. The Devil’s Whisper and the Divine Resolve
“During supper, when the devil had already put it into the heart of Judas Iscariot, Simon’s son, to betray Him, Jesus, knowing that the Father had given all things into His hands, and that He had come from God and was going to God…” (vv. 2–3)
The contrast is deliberate: Satan plots betrayal, but Christ acts in sovereignty.
“Having all things in His hands,” He takes into those same hands the feet of His disciples.
The one who holds the universe stoops to wash dust.
St Augustine says:
“He rose from supper, not as one constrained, but as one conscious of power. He laid aside His garments, not out of necessity, but out of majesty veiled.”
(Tractates on John 55.5)
The Incarnation itself is renewed in this gesture: divinity kneeling before humanity.
3. The Washing of the Feet
“He rose from supper, laid aside His garments, and tied a towel around Himself. Then He poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel.” (vv. 4–5)
This action, unique to John, is both literal and sacramental.
The Fathers saw it as the symbol of baptism, of confession, and of priestly humility — a summary of the whole Christian life.
St Ambrose writes:
“He washed their feet that He might wash away the dust of this world. The feet signify the affections that tread the earth; unless they are cleansed, we cannot stand in holy places.”
(On the Mysteries 34)
The towel with which He girds Himself prefigures the Cross: the cloth of service, later to become the shroud of burial.
St Bede the Venerable adds:
“He who once poured water from the rock now pours water from a basin; the same Lord who refreshed Israel in the desert now refreshes His Church in humility.”
(Homilies on the Gospels, I.19)
4. Peter’s Resistance
“He came to Simon Peter, who said to Him, ‘Lord, do You wash my feet?’” (v. 6)
Peter’s instinct is reverence mixed with misunderstanding.
He cannot imagine the Master kneeling before the disciple.
“What I am doing you do not know now, but afterward you will understand.” (v. 7)
Christ’s actions are prophetic; comprehension follows obedience.
St Augustine notes:
“The Lord teaches that faith precedes understanding. We believe that we may know, not know that we may believe.”
(Tractates on John 55.6)
Faith walks ahead of reason and finds clarity only on the other side of humility.
5. “You Shall Never Wash My Feet”
“Peter said to Him, ‘You shall never wash my feet.’ Jesus answered him, ‘If I do not wash you, you have no part with Me.’” (v. 8)
The command becomes absolute: no humility, no communion.
Christ insists that His cleansing is not optional but salvific.
St Bede writes:
“The washing of the feet signifies daily purification from the dust of weakness. To refuse the Lord’s washing is to reject the continual grace that sustains us.”
(Homilies on the Gospels, I.19)
Peter, as ever, moves from refusal to excess.
“Lord, not my feet only but also my hands and my head!” (v. 9)
Love overflows into eagerness — but Christ moderates his zeal.
“He who has bathed does not need to wash, except for his feet.” (v. 10)
Baptism cleanses wholly; confession and penance cleanse daily.
The Fathers saw here the rhythm of Christian life: one baptism, many washings.
St Ambrose observes:
“Baptism gives life; penance renews it. He who is washed once is washed for all, yet the feet must be kept clean by daily repentance.”
(On Repentance II.10)
6. The Example Explained
“When He had washed their feet and put on His garments and resumed His place, He said, ‘Do you know what I have done to you?’” (v. 12)
The teacher becomes interpreter of His own sacrament.
He resumes His seat — not abandoning humility, but enthroning it.
“You call Me Teacher and Lord; and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet.” (vv. 13–14)
Authority and service are inseparable in Christ’s Church.
The Master’s dignity becomes the disciple’s duty.
St Augustine remarks:
“Greatness in the kingdom consists in descending. None is so high as He who stooped lowest.”
(Tractates on John 55.7)
This washing becomes the model for all ministry — diaconal, priestly, and fraternal.
7. “I Have Given You an Example”
“For I have given you an example, that you also should do as I have done to you.” (v. 15)
The “example” (hypodeigma) is not mere moral lesson but sacramental pattern.
Christ institutes a law of love expressed in service.
St Bede the Venerable explains:
“He leaves not only a command but a grace; for without His Spirit none can follow His humility.”
(Homilies on the Gospels, I.19)
8. Servants Are Not Greater Than Their Master
“Truly, truly, I say to you, a servant is not greater than his master.” (v. 16)
This saying anchors all Christian hierarchy in humility.
To act contrary to the Master’s example is to break discipleship itself.
St Ambrose comments:
“The bishop washes the feet of the poor that he may learn to kneel before Christ in them; for he who will not serve cannot rule.”
(On the Duties of the Clergy II.12)
The more exalted the office, the deeper the call to humility.
9. “If You Know These Things, Blessed Are You If You Do Them”
“If you know these things, blessed are you if you do them.” (v. 17)
Knowledge without imitation avails nothing.
Beatitude is not promised to those who admire humility, but to those who practise it.
St Augustine writes:
“He says not, ‘Blessed are you if you understand,’ but ‘if you do.’ The imitation of Christ is better than the contemplation of heaven.”
(Tractates on John 55.8)
10. The Betrayal Foretold
“He who ate My bread has lifted his heel against Me.” (v. 18)
Christ quotes Psalm 41(40):9 — betrayal from within friendship.
The heel lifted to strike recalls the serpent’s curse in Genesis; now it is fulfilled by one of the Twelve.
St Bede observes:
“The heel signifies the end of life; Judas’s last act is treachery — he walks with Christ but ends against Him.”
(Homilies on the Gospels, I.19)
Even betrayal becomes prophecy fulfilled.
11. “One of You Will Betray Me”
“The disciples looked at one another, uncertain of whom He spoke.” (v. 22)
Each fears his own weakness — humility born of awareness.
No one protests innocence; all examine conscience.
St Augustine notes:
“When the Lord said ‘one of you,’ each trembled for himself; such fear is safer than presumption.”
(Tractates on John 55.10)
The community of saints begins with shared vulnerability.
12. The Beloved Disciple
“One of His disciples, whom Jesus loved, was lying close to the breast of Jesus.” (v. 23)
This is John himself, representing the interior disciple — contemplative intimacy.
To lean on Christ’s heart is to rest in divine charity.
St Ambrose writes:
“John’s position is not privilege but invitation: every soul may recline on that breast through love.”
(On the Mysteries 34)
The Eucharist and the priesthood are born from that closeness.
13. The Sop and the Betrayer
“So when He had dipped the morsel, He gave it to Judas.” (v. 26)
This gesture is not accusation but last appeal.
The morsel — sign of friendship — becomes instrument of revelation.
“Then after the morsel, Satan entered into him.” (v. 27)
Satan enters when grace is refused.
The devil cannot enter unless invited by hardened will.
St Augustine says:
“He received the bread, but not the Lord; he ate the gift but rejected the giver.”
(Tractates on John 55.12)
Communion without conversion becomes condemnation.
14. “What You Are Going to Do, Do Quickly”
“What you are going to do, do quickly.” (v. 27)
Christ does not drive Judas to sin but dismisses him to his own will.
Even in command, Jesus remains sovereign — Judas acts, but God overrules.
St Bede the Venerable writes:
“The Lord speaks as judge yet with sorrow, hastening the deed that must bring redemption.”
(Homilies on the Gospels, I.19)
The night of betrayal begins — “and it was night.”
15. The New Glory
“When he had gone out, Jesus said, ‘Now is the Son of Man glorified, and in Him God is glorified.’” (v. 31)
With Judas’s departure, the Cross is set in motion.
What the world calls defeat, Christ calls glory.
St Augustine comments:
“The Lord’s glory is not postponed to the Resurrection; it begins at the very moment of His surrender to love.”
(Tractates on John 56.1)
Glory and suffering intertwine — the wood of shame becomes throne of grace.
16. “Little Children”
“Little children, yet a little while I am with you.” (v. 33)
This tender address — teknia — occurs only here in the Gospels.
The Master becomes Father, preparing His family for His absence.
St Ambrose remarks:
“He calls them little because love makes them sons; for He who serves becomes Father to those He redeems.”
(On the Mysteries 34)
Discipleship matures through affection as much as instruction.
17. The New Commandment
“A new commandment I give to you, that you love one another; even as I have loved you.” (v. 34)
The command is “new” not in content but in measure.
Old law said, “Love your neighbour as yourself.”
Christ now adds: “as I have loved you” — cruciform charity.
St Augustine explains:
“He makes it new because He renews us by it; to love as He loved is the new life of grace.”
(Tractates on John 65.1)
The model is no longer self but the Cross.
“By this all men will know that you are My disciples, if you have love for one another.” (v. 35)
Love is the only credential of the Christian Church.
Doctrine distinguishes; charity convinces.
St Bede writes:
“The sign of faith is not miracles but mercy; the world believes not because we argue, but because we love.”
(Homilies on the Gospels, I.19)
18. Peter’s Promise and Prediction
“Simon Peter said to Him, ‘Lord, where are You going?’ Jesus answered, ‘Where I am going you cannot follow now; but you shall follow afterward.’” (v. 36)
Peter’s love is real but not yet purified by the Cross.
“Lord, why can I not follow You now? I will lay down my life for You.” (v. 37)
Sincerity without grace falters under pressure.
“Will you lay down your life for Me? Truly, truly, I say to you, the cock will not crow till you have denied Me three times.” (v. 38)
The Shepherd foresees the fall of His chief disciple, yet also his future following — martyrdom in Rome.
St Augustine comments:
“He predicts not to condemn but to prepare; He allows the fall that He may heal pride by penitence.”
(Tractates on John 56.4)
The chapter that began with water ends with tears.
19. Theological Summary
| Theme | Revelation |
| Washing of feet | Christ’s humility and daily purification of the faithful |
| Peter’s resistance | Faith learning obedience through humility |
| Example of service | Ministry as imitation of Christ |
| Betrayal | Love’s sorrow and divine sovereignty |
| New commandment | The law of charity fulfilled in the Cross |
| Peter’s denial foretold | Grace foreseeing and redeeming weakness |
St Augustine summarises:
“He rises to wash, kneels to serve, suffers to save, commands to love — such is the order of divine humility.”
(Tractates on John 56.6)
20. Moral and Spiritual Application
Let Christ wash you daily. Frequent confession is the continuation of the basin and towel.
Serve one another. The higher the calling, the lower the posture.
Love without limits. The “new commandment” is not emotion but imitation.
Beware pride. Peter’s zeal without grace teaches the danger of self-reliance.
Stay near the Heart of Christ. Lean, like John, upon His breast — intimacy is strength for faith.
21. Christ the Servant and Lord
| Symbol | Fulfilment |
| Water in the basin | Grace poured from the side of Christ |
| Towel | The Cross and the bonds of charity |
| Feet washed | Human weakness cleansed in baptism and penance |
| Betrayal | Sin permitted for salvation |
| New commandment | Love as the law of the New Covenant |
St Ambrose concludes:
“He washed the feet to prepare them for the Gospel path; He gave the commandment to direct them on it; and by His Cross He sanctified their journey.”
(On the Mysteries 34)
22. Closing Prayer
Lord Jesus Christ, Master and Servant,
You knelt to wash the feet of Your friends
and gave us the new commandment of love.
Cleanse us daily by Your mercy,
teach us to serve with humility,
and make our hearts burn with charity.
Let us love one another as You have loved us,
that the world may know You,
who live and reign with the Father and the Holy Spirit,
God, for ever and ever. Amen.
St. Mary's, St. John Bosco and St. Edward's 