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Saint Thomas Aquinas, Carlo Crivelli

John 13

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Thomas Aquinas · Catena Aurea · Chapter 13

Passages · 125

John 13:1–5

  • Theophylact of Ohrid on John 13:1–5 — Our Lord being about to depart out of this life, shews His great care for His disciples: Now before the feast of the Passover, when Jesus knew that His hour was come that He should depart out of this world unto the…vatican.va
  • Bede on John 13:1–5 — The Jews had many feasts, but the principal one was the passover; and therefore it is particularly said, Before the feast of the passover.vatican.va
  • Augustine of Hippo on John 13:1–5 — Pascha is not a Greek word, as some think, but Hebrew: though there is remarkable agreement of the two languages in it. The Greek word to suffer being πασχεῖν, pascha has been thought to mean passion, as being…vatican.va
  • John Chrysostom on John 13:1–5 — He did not know then for the first time: He had known long before. By His departure He means His death. Being so near leaving His disciples, He shews the more love for them: Having loved His own which were in the…vatican.va
  • Augustine of Hippo on John 13:1–5 (2) — He loved them unto the end, i. e. that they themselves too might pass out of this worlda, by love, unto Him their head. For what is unto the end, but unto Christ? (Rom. 10:4) For Christ is the end of the law for…vatican.va
  • John Chrysostom on John 13:1–5 (2) — The Evangelist inserts this as if in astonishment: our Lord being about to wash the feet of the very person who had resolved to betray Him. It shews the great wickedness too of the traitor, that even the partaking of…vatican.va
  • Augustine of Hippo on John 13:1–5 (3) — The Evangelist being about to relate so great an instance of our Lord’s humility, reminds us first of His lofty nature: knowing that the Father had given all things into His hand, not excepting the traitor.vatican.va
  • Gregory the Great on John 13:1–5 — He knew that He had even His persecutors in His hand that He might convert them from malice to love of Him.vatican.va
  • Origen on John 13:1–5 — The Father hath given all things into His hands; i. e. into His power; for His hands hold all thingsb: or to Him, for His work; My Father worketh hitherto, and I work. (John 5:17)vatican.va
  • John Chrysostom on John 13:1–5 (3) — Had given all things into His hand. What is given Him is the salvation of the believers. Think not of this giving up in a human way. It signifies His honour for, and agreement with, the Father. For as the Father hath…vatican.va
  • Augustine of Hippo on John 13:1–5 (4) — Knowing too, that He was come from God, and went to God; not that He left God when He came, or will leave us when He returns.vatican.va
  • Theophylact of Ohrid on John 13:1–5 (2) — The Father having given up all things into His hands, i. e. having given up to Him the salvation of the faithful, He deemed it right to shew them all things that pertained to their salvation; and gave them a lesson…vatican.va
  • Augustine of Hippo on John 13:1–5 (5) — Since the Father had given all things into His hands, He washed not His disciples’ hands indeed, but their feet; and since He knew that He came from God, and went to God, He performed the work not of God and Lord,…vatican.va
  • John Chrysostom on John 13:1–5 (4) — It was a thing worthy of Him, Who came from God, and went to God, to trample upon all pride; He riseth from supper, and laid aside His garment, and took a towel, and girded Himself. After that He poureth water into a…vatican.va
  • Origen on John 13:1–5 (2) — Mystically, dinner is the first meal, taken early in the spiritual day, and adapted to those who have just entered upon this day. Supper is the last meal, and is set before those who are farther advanced. According…vatican.va
  • Augustine of Hippo on John 13:1–5 (6) — He laid aside His garments, when, being in the form of God, He emptied Himself; He girded. Himself with a towel, took upon Him the form of a servant; He poured water into a bason, out of which He washed His…vatican.va

John 13:6–11

  • Origen on John 13:6–11 — As a physician, who has many sick under his care, begins with those who want his attention most; so Christ, in washing His disciples’ feet, begins with the most unclean, and so comes at last to Peter, who needed the…vatican.va
  • Augustine of Hippo on John 13:6–11 — What is the meaning of Thou and my feet? It is better to think than speak of this; lest one should fail in explaining adequately what might have been rightly conceived.vatican.va
  • John Chrysostom on John 13:6–11 — Though Peter was the first of the Apostles, yet it is possible that the traitor petulantly placed himself above him; and that this may be the reason, why our Lord first began to wash, and then cometh to Peter.vatican.va
  • Theophylact of Ohrid on John 13:6–11 — It is plain that our Lord did not wash Peter first, but none other of the disciples would have attempted to be washed before him.vatican.va
  • John Chrysostom on John 13:6–11 (2) — Some one will ask why none of them prevented Him, except Peter, this being a sign not of want of love, but of reverence. The reason seems to be, that He washed the traitor first, and came next to Peter, and that the…vatican.va
  • Origen on John 13:6–11 (2) — Or thus: All the rest put out their feet, certain that so great a one would not want to wash them without reason: but Peter, looking only to the thing itself, and seeing nothing beyond it, refused out of reverence to…vatican.va
  • Augustine of Hippo on John 13:6–11 (2) — Or thus: We must not suppose that Peter was afraid and refused, when the others had willingly and gladly submitted to the washing. Our Lord did not go through the others first, and to the first of the Apostles…vatican.va
  • John Chrysostom on John 13:6–11 (3) — i. e. How useful a lesson of humility it teaches thee, and how directly this virtue leads to God.vatican.va
  • Origen on John 13:6–11 (3) — Or our Lord insinuates that this is a mystery. By washing and wiping, He made beautiful the feet of those who were to preach glad tidings, (Is. 52:7.) and to walk on that way of which He tells them, I am the way.…vatican.va
  • Augustine of Hippo on John 13:6–11 (3) — He did not refuse, because our Lord’s act was above his understanding, but he could not bear to see Him bending at his feet: Peter saith unto Him, Thou shalt not wash my feel for ever; i. e. I will never suffer it:…vatican.va
  • Origen on John 13:6–11 (4) — This is an instance, that a man may say a thing with a good intention, and yet ignorantly to His hurt. Peter, ignorant of our Lord’s deep meaning, at first, as if in doubt, says mildly, Lord, dost Thou wash my feet?…vatican.va
  • Augustine of Hippo on John 13:6–11 (4) — If I wash thee not, He says, though it was only his feet that He was going to wash, just as we say, Thou treadest on me; though it is only our foot that is trodden on.vatican.va
  • Origen on John 13:6–11 (5) — Let those who refuse to allegorize these and like passages, say how it is probable that he who out of reverence for Jesus said, Thou shalt never wash my feet, would have had no part with the Son of God; as if not…vatican.va
  • John Chrysostom on John 13:6–11 (4) — He does not say on what account He performs this act of washing, but only threatens him. For Peter was not persuaded by the first answer: Thou shalt know hereafter: he did not say, Teach me then that I may submit.…vatican.va
  • Origen on John 13:6–11 (6) — This saying we may use against those who make hasty and indiscreet resolutions. By shewing them, that if they adhere to these, they will have no part with Jesus, we disengage them from such resolves; even though they…vatican.va
  • Augustine of Hippo on John 13:6–11 (5) — But he, agitated by fear and love, dreaded more the being denied Christ, than the seeing Him at His feet: Simon Peter saith unto Him, Lord, not my feet only, but also my hands and my head.vatican.va
  • Origen on John 13:6–11 (7) — Jesus was unwilling to wash hands, and despised what was said of Him in this respect: Thy disciples wash not their hands when they eat bread. (Matt. 15:2) And He did not wish the head to be submerged, in which was…vatican.va
  • Augustine of Hippo on John 13:6–11 (6) — Clean all except the feet. The whole of a man is washed in baptism, not excepting his feet; but living in the world afterwards, we tread upon the earth. Those human affections then, without which we cannot live in…vatican.va
  • Origen on John 13:6–11 (8) — It was impossible that the lowest parts and extremities of a soul should escape defilement, even in one perfect as far as man can be; and many, even after baptism, are covered up to their head with the dust of…vatican.va
  • Augustine of Hippo on John 13:6–11 (7) — From what is here said, we understand that Peter was already baptized. Indeed that He baptized by His disciples, shews that His disciples must have been baptized, either with John’s baptism, or, which is more…vatican.va
  • Augustine of Hippo on John 13:6–11 (8) — And ye are clean, but not all: what this means the Evangelist immediately explains: For He knew who should betray Him; therefore said He, Ye are not all clean.vatican.va
  • Origen on John 13:6–11 (9) — Ye are clean, refers to the eleven; but not all, to Judas. He was unclean, first, because he cared not for the poor, but was a thief; secondly, because the devil had put it into his heart to betray Christ. Christ…vatican.va
  • Augustine of Hippo on John 13:6–11 (9) — Or, the disciples when washed had only to have their feet washed; because while man lives in this world, he contracts himself with earth, by means of his human affections, which are as it were his feet.vatican.va
  • John Chrysostom on John 13:6–11 (5) — Or thus: When He calls them clean, you must not suppose that they were delivered from sin before the victim was offered. He means cleanness in respect of knowledge; for they were now delivered from Jewish error.vatican.va

John 13:12–20

  • Augustine of Hippo on John 13:12–20 — Our Lord, mindful of His promise to Peter that he should know the meaning of His act, Thou shalt know hereafter, now begins to teach him: So after He had washed their feet, and had taken His garments, and was sat…vatican.va
  • Origen on John 13:12–20 — Know ye, is either interrogative, to shew the greatness of the act, or imperative, to rouse their minds.vatican.va
  • Alcuin of York on John 13:12–20 — Mystically, when at our redemption we were changed by the shedding of His blood, He took again His garments, rising from the grave the third day, and clothed in the same body now immortal, ascended into heaven, and…vatican.va
  • John Chrysostom on John 13:12–20 — He speaks now not to Peter alone, but to all: Ye call Me Master and Lord. He accepts their judgment; and to prevent the words being set down merely to favour on their parts, adds, And ye say well, for so I am.vatican.va
  • Augustine of Hippo on John 13:12–20 (2) — It is enjoined in the Proverbs, Let another man praise thee, and not thine own mouth. (Prov. 27:2.) For it is dangerous for one to praise himself, who has to beware of pride. But He who is above all things, howsoever…vatican.va
  • Origen on John 13:12–20 (2) — They do not say well, Lord, to whom it shall be said, Depart from Me, ye that work iniquity. (Matt. 7:23) But the Apostles say well, Master and Lord, for wickedness had not dominion over them, but the Word of God. If…vatican.va
  • John Chrysostom on John 13:12–20 (2) — He shews us the greater, that we may do the less. For He was the Lord, but we, if we do it, do it to our fellow-servants: For I have given you an example, that ye should do as I have done to you.vatican.va
  • Bede on John 13:12–20 — Our Lord first did a thing, then taught it: as it is said, Jesus began both to do and to teach. (Acts 1:1)vatican.va
  • Augustine of Hippo on John 13:12–20 (3) — This is, blessed Peter, what thou wast ignorant of; this thou wert told that thou shouldest know afterwards.vatican.va
  • Origen on John 13:12–20 (3) — But it is not necessary for one who wishes to do all the commandments of Jesus, literally to perform the act of washing feet. This is merely a matter of custom; and the custom is now generally dropped.vatican.va
  • Augustine of Hippo on John 13:12–20 (4) — This act is done literally by many1, when they receive one another in hospitality. For it is unquestionably better that it should be done with the hands, and that the Christian disdain not to do what Christ did. For…vatican.va
  • Origen on John 13:12–20 (4) — Or thus: This spiritual washing of the feet is done primarily by Jesus Himself, secondarily by His disciples, in that He said to them, Ye ought to wash one another’s feet. Jesus washed the feet of His disciples as…vatican.va
  • John Chrysostom on John 13:12–20 (3) — He continues to urge them to wash one another’s feet; Verily, verily, I say unto you, The servant is not greater than his lord, neither He that is sent greater than He that sent Him; as if to say, If I do it, much…vatican.va
  • Theophylact of Ohrid on John 13:12–20 — This was a necessary admonition to the Apostles, some of whom were about to rise higher, others to lower degrees of eminence. That none might exult over another, He changes the hearts of all.vatican.va
  • Bede on John 13:12–20 (2) — To know what is good, and not to do it, tendeth not to happiness, but to condemnation; as James saith, To him that knoweth to do good, and doeth it not, to him it is sin (James 4:17). Wherefore He adds, If ye know…vatican.va
  • John Chrysostom on John 13:12–20 (4) — For all know, but all do not do. He then rebukes the traitor, not openly, but covertly: I speak not of you all.vatican.va
  • Augustine of Hippo on John 13:12–20 (5) — As if to say, There is one among you who will not be blessed, nor doeth these things. I know whom I have chosen. Whom, but those who shall be happy by doing His commandments? Judas therefore was not chosen. But if…vatican.va
  • Origen on John 13:12–20 (5) — Or thus: I speak not of you all, does not refer to, Happy are ye if ye do them. For of Judas, or any other person, it may be said, Happy is he if he do them. The words refer to the sentence above, The servant is not…vatican.va
  • John Chrysostom on John 13:12–20 (5) — Then, that He might not sadden them all, He adds, But that the Scripture must be fulfilled, He that eateth bread with Me, hath lifted up his heel against Me: shewing that He knew who the traitor was, an intimation…vatican.va
  • Augustine of Hippo on John 13:12–20 (6) — Shall lift up his heel against Me, i. e. shall tread upon Me. The traitor Judas is meant.vatican.va
  • John Chrysostom on John 13:12–20 (6) — He that eateth bread with Me; i. e. who was fed by Me, who partook of My table. So that if injured ever by our servants or inferiors, we need not be offended. Judas had received infinite benefits, and yet thus…vatican.va
  • Augustine of Hippo on John 13:12–20 (7) — They then who were chosen ate the Lord; he ate the bread of the Lord, to injure the Lord; they ate life, he damnation; for he that eateth unworthily, eateth damnation to himself. (1 Cor. 11:27) Now I tell you before…vatican.va
  • Origen on John 13:12–20 (6) — That ye may believe, is not said, as if the Apostles did not believe already, but is equivalent to saying, Do as ye believe, and persevere in your belief, seeking for no occasion of falling away. For besides the…vatican.va
  • John Chrysostom on John 13:12–20 (7) — As the disciples were about to go forth and to suffer many things, He consoles them by promising His own assistance and that of others; His own, when He says, Happy are ye if ye do them; that of others, in what…vatican.va
  • Origen on John 13:12–20 (7) — For he that receiveth him whom Jesus sends, receiveth Jesus who is represented by him; and he that receiveth Jesus, receiveth the Father. Therefore he that receiveth whom Jesus sends, receiveth the Father that sent.…vatican.va
  • Augustine of Hippo on John 13:12–20 (8) — The Arians, when they hear this passage, appeal immediately to the gradations in their system, that as far as the Apostle is from the Lord, so far is the Son from the Father. But our Lord hath left us no room for…vatican.va

John 13:21–30

  • John Chrysostom on John 13:21–30 — Our Lord after His twofold promise of assistance to the Apostles in their future labours, remembers that the traitor is cut off from both, and is troubled at the thought: When Jesus had thus said, He was troubled in…vatican.va
  • Augustine of Hippo on John 13:21–30 — This did not come into His mind’then for the first time; but He was now about to make the traitor known, and single him out from the rest, and therefore was troubled in spirit. The traitor too was now just about to…vatican.va
  • Origen on John 13:21–30 — His being troubled in spirit, was the human part, suffering under the 1excess of the spiritual. For if every Saint lives, acts, and suffers in the spirit, how much more is this true of Jesus, the Rewarder of Saints.vatican.va
  • Augustine of Hippo on John 13:21–30 (2) — Away then with the reasonings of the Stoics, who deny that perturbation of mind can come upon a wise man; who, as they take vanity for truth, so make their healthy state of mind insensibility. It is good that the…vatican.va
  • John Chrysostom on John 13:21–30 (2) — As He did not mention Him by name, all began to fear: Then the disciples looked one on another, doubting of whom He spake; not conscious of any evil in themselves, and yet trusting to Christ’s words, more than to…vatican.va
  • Augustine of Hippo on John 13:21–30 (3) — They had a devoted love for their Master, but yet so that human weakness made them doubt of one another2.vatican.va
  • Origen on John 13:21–30 (2) — They remembered too, that, as men, before they were matured, their minds were liable to change, so as to form wishes the very opposite to what they might have had before.vatican.va
  • John Chrysostom on John 13:21–30 (3) — While all were trembling, and not excepting even Peter, their head, John, as the beloved disciple, lay upon Jesus’ breast. He then lying on Jesus’ breast saith unto Him, Lord, who is it?vatican.va
  • Augustine of Hippo on John 13:21–30 (4) — This is John, whose Gospel this is, as he afterwards declares. It is the custom of the sacred writers, when they come to any thing relating to themselves, to speak of themselves, as if they were speaking of another.…vatican.va
  • John Chrysostom on John 13:21–30 (4) — If thou want to know the cause of this familiarity, it is love: Whom Jesus loved. Others were loved, but he was loved more than any.vatican.va
  • Origen on John 13:21–30 (3) — I think this has a peculiar meaning, viz. that John was admitted to a knowledge of the more secret mysteries of the Word.vatican.va
  • John Chrysostom on John 13:21–30 (5) — Whom Jesus loved. This John says to shew his own innocence, and also why it was that Peter beckoned to him, inasmuch as he was not Peter’s superior: Simon Peter therefore beckoned to him, that he should ask who it…vatican.va
  • Augustine of Hippo on John 13:21–30 (5) — Observe too his mode of speaking, which was not by word, but by beckoning; Beckoned and spake, i. e. spake by beckoning. If even thoughts speak, as when it is said, They spake among themselves, much more may…vatican.va
  • Origen on John 13:21–30 (4) — Or, at first he beckoned, and then not content with beckoning, spake: Who is it of whom he speaks? He then lying on Jesus’ breast, saith unto Him, Lord, who is it?vatican.va
  • Augustine of Hippo on John 13:21–30 (6) — On Jesus’ breast; the same as in Jesus’ bosom. Or, he lay first in Jesus’ bosom, and then ascended higher, and lay upon His breast; as if, had he remained lying in His bosom, and not ascended to lie on His breast,…vatican.va
  • Bede on John 13:21–30 — That he lay in the bosom, and upon the breast, was not only an evidence of present love, but also a sign of the future, (non occ.). viz. of those new and mysterious doctrines which he was afterwards commissioned to…vatican.va
  • Augustine of Hippo on John 13:21–30 (7) — For by bosom what else is signified but secret? Here is the hollow of the breast, the secret1 chamber of wisdom.vatican.va
  • John Chrysostom on John 13:21–30 (6) — But not even then did our Lord expose the traitor by name; Jesus answered, He it is, to whom I shall give a sop when I have dipped it. Such a mode of declaring him, should itself have turned him from his purpose.…vatican.va
  • Augustine of Hippo on John 13:21–30 (8) — Not as some careless readers think, that then Judas received singly Christ’s body. For our Lord had already distributed the sacraments of His body and blood to all of them, while Judas was there, as Luke relates; and…vatican.va
  • Origen on John 13:21–30 (5) — Observe, that at first Satan did not enter into Judas, but only put it into his heart to betray his Master. But after the bread, he entered into him. Wherefore let us beware, that Satan thrust not any of his flaming…vatican.va
  • John Chrysostom on John 13:21–30 (7) — So long as he was one of the twelve, the devil did not dare to force an entrance into him; but when he was pointed out, and expelled, then he easily leaped into him,vatican.va
  • Augustine of Hippo on John 13:21–30 (9) — Or entered into him, that he might have more full possession of him: for he was in him, when he agreed with the Jews to betray our Lord for a sum of money, according to Luke: Then entered Satan into Judas Iscariot,…vatican.va
  • Origen on John 13:21–30 (6) — It was proper that by the ceremony of the bread, that good should be taken from him, which he thought he had: whereof being deprived, he was laid open to admit Satan’s entrance.vatican.va
  • Augustine of Hippo on John 13:21–30 (10) — But some will say, was his being given up to the devil the effect of his receiving the sop from Christ? To whom we answer, that they may learn here the danger of receiving amiss what is in itself good. If he is…vatican.va
  • Origen on John 13:21–30 (7) — This may have been said either to Judas, or to Satan, either to provoke the enemy to the combat, or the traitor to do his part in bringing on that dispensation, which was to save the world; which He wished not to be…vatican.va
  • Augustine of Hippo on John 13:21–30 (11) — He did not however enjoin the act, but foretold it, not from desire for the destruction of the perfidious, but to hasten on the salvation of the faithful.vatican.va
  • John Chrysostom on John 13:21–30 (8) — That thou doest, do quickly, is not a command, or a recommendation, but a reproof, meant to shew too that He was not going to offer any hindrance to His betrayal. Now no man at the table knew for what intent He spake…vatican.va
  • Augustine of Hippo on John 13:21–30 (12) — Our Lord then had bags, in which He kept the oblations of the faithful, to supply the wants of His own followers, or the poor. Here is the first institution of ecclesiastical property. Our Lord shews that His…vatican.va
  • John Chrysostom on John 13:21–30 (9) — None of the disciples contributed this money, but it is hinted that it was certain women, who, it is said, ministered to Him of their means. But how was it that He Who forbad scrip, and staff, and money, carried bags…vatican.va
  • Origen on John 13:21–30 (8) — Our Lord then said to Judas, That thou doest, do quickly, and the traitor this once obeyed his Master. For having received the sop, he started immediately on his work: He then having received the sop, went,…vatican.va
  • John Chrysostom on John 13:21–30 (10) — It follows: And it was night, to shew the impetuosity of Judas, in persisting in spite of the unseasonableness of the hour.vatican.va
  • Origen on John 13:21–30 (9) — The time of night corresponded with the night which overspread the soul of Judas.vatican.va
  • Gregory the Great on John 13:21–30 — By the time of the day is signified the end of the action. Judas went out in the night to accomplish his perfidy, for which he was never to be pardoned.vatican.va

John 13:31–32

  • Origen on John 13:31–32 — After the glory of His miracles, and His transfiguration, the next glorifying of the Son of man began, when Judas went out with Satan, who had entered into him; Therefore when he was gone out, Jems said, Now is the…vatican.va
  • John Chrysostom on John 13:31–32 — i. e. by Himself, not by any other. And shall straightway glorify Him, i. e. not at any distant time, but immediately, while He is yet on the very cross shall His glory appear. For the sun was darkened, rocks were…vatican.va
  • Augustine of Hippo on John 13:31–32 — Or thus: The unclean went out: the clean remained with their cleanser. Thus will it be when the tares are separated from the wheat; The righteous shall shine forth as the sun in the kingdom of their Father. (Matt.…vatican.va
  • Hilary of Poitiers on John 13:31–32 — That God is glorified in Him, refers to the glory of the body, which glory is the glory of God, in that the body borrows its glory from its association with the Divine nature. Because God is glorified in Him,…vatican.va
  • Origen on John 13:31–32 (2) — Or thus: The word glory is here used in a different sense from that which some Pagans attach to it, who defined glory to be the collected praises of the many. It is evident that glory in such a sense is a different…vatican.va

John 13:33–35

  • Augustine of Hippo on John 13:33–35 — After He had said, And shall straightway glorify Him, that they might not think that God was going to glorify Him in such a way, as that He would no longer have any converse with them on earth, He says, Little…vatican.va
  • Origen on John 13:33–35 — Little children, He says; for their souls were yet in infancy. But these little children, after His death, were made brethren; as before they were little children, they were servants.vatican.va
  • Augustine of Hippo on John 13:33–35 (2) — It may be understood too thus: I am as yet in this frail flesh, even as ye are, until I die and rise again. He was with them after His resurrection, by bodily presence, not by participation of human frailty. These…vatican.va
  • Origen on John 13:33–35 (2) — But may there not be a deeper meaning in the words, yet a little while &c. After a little while He was not with them. In what sense not with them? Not because He was not with them according to the flesh, in that He…vatican.va
  • Augustine of Hippo on John 13:33–35 (3) — Or He means that they were not yet fit to follow Him to death for righteousness’ sake. For how could they, when they were not ripe for martyrdom? Or how could they follow our Lord to immortality, they who were to…vatican.va
  • Origen on John 13:33–35 (3) — As if He said, I say it to you, but with the addition of now. The Jews, who He foresaw would die in their sins, would never be able to follow Him; but the disciples were unable only for a little time.vatican.va
  • John Chrysostom on John 13:33–35 — And therefore He said, little children; for He did not mean to speak to them, as He had to the Jews. Ye cannot follow Me now, He says, in order to rouse the love of His disciples. For the departure of loved friends…vatican.va
  • Augustine of Hippo on John 13:33–35 (4) — And now He teaches them how to fit themselves to follow Him: A new commandment I give unto you, that ye love one another. (Levit. 19:18) But does not the old law say, Thou shall love thy neighbour as thyself? Why…vatican.va
  • John Chrysostom on John 13:33–35 (2) — Or, as I have loved you: for My love has not been the payment of something owing to you, but had its beginning on My side. And ye ought in like manner to do one another good, though ye may not owe it.vatican.va
  • Augustine of Hippo on John 13:33–35 (5) — But do not think that that greater commandment, viz. that we should love the Lord our God, is passed by. For, if we understand the two precepts aright, each is implied in the other. He who loves God cannot despise…vatican.va
  • John Chrysostom on John 13:33–35 (3) — Passing over the miracles, which they were to perform, He makes love the distinguishing mark of His followers; By this shall all men know that ye are My disciples, if ye have love one to another. This it is that…vatican.va
  • Augustine of Hippo on John 13:33–35 (6) — if He said, Other gifts are shared with you by those who are not mine; birth, life, sense, reason, and such good things as belong alike to man and brutes; nay, and tongues, sacraments, prophecy, knowledge, faith,…vatican.va

John 13:36–38

  • John Chrysostom on John 13:36–38 — Great is love, and stronger than fire; nothing can stop its course. Peter the most ardent of all, as soon as he hears our Lord say, Whither I go ye cannot follow Me now, asks, Lord, whither goest Thou?vatican.va
  • Augustine of Hippo on John 13:36–38 — The disciple asks this, as if he were ready to follow. But our Lord saw his heart; Jesus answered him, Whither I go, thou canst not follow Me now; He checks his forwardness, but does not destroy his hope; nay,…vatican.va
  • John Chrysostom on John 13:36–38 (2) — Peter, on receiving this answer, does not check his desire, but hastily conceives favourable hopes from it, and having got rid of the fear of betraying our Lord, feels secure, and becomes himself the interrogator,…vatican.va
  • Bede on John 13:36–38 — Which sentence may be read in two ways: either as affirming, thou shalt lay down thy life for My sake, but now through fear of the death of the body, thou shalt incur spiritual death: or as mocking; as if He said,vatican.va
  • Augustine of Hippo on John 13:36–38 (2) — Wilt thou do that for Me, which I have not done yet for thee? Canst thou go before, who canst not come after? Why presumest thou so? Hear what thou art: Verily, verily, I say unto thee, The cock shall not crow, till…vatican.va
  • Bede on John 13:36–38 (2) — Nevertheless, should any one fall, let the example of Peter save him from despair, and teach him that he can without delay obtain pardon from God.vatican.va
  • John Chrysostom on John 13:36–38 (3) — It is manifest that our Lord permitted Peter’s fall. He might have recalled him to begin with, but as he persisted in his vehemence, though He did not drive him to a denial, He let him go without assistance, that He…vatican.va
  • Augustine of Hippo on John 13:36–38 (3) — That took place in the soul of Peter, which he offered in the body; though differently from what he meant. For before the death and resurrection of our Lord, he both died by his denial, and lived again by his tears.vatican.va
  • Augustine of Hippo on John 13:36–38 (4) — This speech, The cock shall not crow, occurs in all the Evangelists, but not at the same time in all. Matthew and Mark introduce it after they have left the house, in which they were eating; Luke and John before. We…vatican.va

Scripture cited · 24 verses

Exodus 40:34 · Proverbs 27:2 · Isaiah 52:7 · Matthew 7:23 · Matthew 11:27 · Matthew 13:43 · Matthew 15:2 · Matthew 26:31 · Matthew 28:20 · Luke 22:3 · Luke 24:44 · John 1:14 · John 5:17 · Acts 1:1 · Romans 8:19 · Romans 10:4 · 1 Corinthians 10:4 · 1 Corinthians 11:27 · 1 Corinthians 15:24 · 2 Corinthians 3:18 · Hebrews 1:3 · James 4:17 · 1 John 1:8 · Revelation 22:11

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