John’s Gospel tells us: “Jesus knew that His hour had come” (Jn 13:1). St. Thomas
Aquinas comments: ‘It was foreseen and not fortuitous… He is saying in effect; Jesus
suffered knowingly and willingly, not unexpectedly and unwillingly. ‘Jesus, knowing all
that was to befall him’ (18:4) (Commentary on John, 1732).
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Thomas points out that Jesus’ death was determined to be on the feast of the Passover:
It was fitting to this Jewish feast that the reality follow the symbol, that is, that
when the lamb, which was a symbol of Christ, was sacrificed, Christ, who was
truly the Lamb of God, should be immolated. ‘You know that you were
ransomed…not with perishable things such as silver or gold, but with the
precious blood of Christ, like that of a lamb without blemish or spot’ (1 Pet 1:18-
19) (Commentary on John, 1733).
Thomas emphasizes the great good that was brought about by the Passion: “The
passion of Christ was a source of benefits and glory, not of defeat, because it was in
order that he could depart out of this world to the Father, by making his human
nature a partaker in the glory of the Father” (Commentary on John, 1733).
John states: “Having loved his own who were in the world, he loved them to the
end” (Jn 13:1). Thomas comments:
His love was first, ‘Not that we have loved God, but that he has first loved us’ (1
Jn 4:10). And as to this he says, having loved his own, trying to suggest that
this was in advance of our love. I say he loved us before he created us: ‘For You
love all things that exist, and have loathing for none of the things which thou hast
made’ (Wis 11:24). He loved us before he called us: ‘I have loved you with an
everlasting love; therefore, I have drawn you, taking pity on you’ (Jer 31:3). And
he loved us before he redeemed us: ‘Greater love has not man than this, that a
man lay down his life for his friends’ (15:13) (Commentary on John, 1735).
John attests, ‘the devil has already put it into the heart of Judas’ (Jn 13:2). Thomas
explains, “only one who has the power to move our will from within can put something
into our heart. Only God can do this; consequently, he alone can directly move our will”
(1342). Others can present an external object as something good and thus move the
heart indirectly. The devil may put a suggestion into our imagination through images
when we are awake or asleep, because, according to Thomas, ‘our imagination is a
physical reality.’ Only God can actually move our will. The devil only suggests things,
indirectly, in our imagination.
Thomas believes that Jesus washed Judas’ feet: “the better to show the wonderful love
of Christ who, although knowing this, treated him with love and humility by washing his
feet” (Commentary on John, 1742). This reminds Thomas of the words of the psalm:
“With those who hated peace I was peaceable” (Ps 120:7).

John declares: “the Father had given all things into his hands” (Jn 13:3). Thomas
explains: “God gave, in time, to Christ as man, what was in the power of the Son from
eternity: ‘All authority in heaven and earth has been given to me’ (Mt 28:18)
(Commentary on John, 1743). John demonstrates Jesus’ dignity: “He had come from
God and was going to God” (Jn 13:3). Thomas reflects that His dignity manifests His
holiness:
… his holiness, because he was going to God, for our holiness lies in our going
to God. He mentions this because since Christ is going to God, it is special to
him to lead others to God. This is done especially by humility and love; and so he
offers them an example of humility and love (Commentary on John, 1743).
Thomas points out that Jesus not only washed the disciples’ feet but even dried them as
well: “Since he who had come from God and was going to God is now washing the feet
of others, he is treading underfoot the universal tendency to pride” (Commentary on
John, 1745).
Thomas relates Jesus’ taking off His garments and wrapping Himself with a towel with
the Incarnation because Jesus emptied Himself and took the form of a servant (Phil 2:7)
(1746). Thomas observes that Jesus’ action was very lowly, “since the Lord of majesty
stooped down to wash the feet of his servants” (Commentary on John, 1747).
Peter tried to stop Jesus from cleaning his feet. Thomas draws a lesson for us:
He refused something that was beneficial and necessary; for as we read: “We do
not know how to pray as we ought” (Rom 8:26). And so it is imprudent to refuse
what God gives us, even if it seems disadvantageous. Paul too asked to be freed
from his thorn (2 Cor 12:8), yet it was for his benefit. Again, it seemed to indicate
a certain disrespect for Christ by wanting to go against his plans (Commentary
on John, 1758).
After Jesus had washed the feet of the disciples, He returned to His place. Thomas
notes: “The reason for this is that teaching should be done in an atmosphere or
serenity, and it is by sitting and being quiet that the soul becomes wise and discerning
(Commentary on John, 1770).
Jesus told the disciples, “You ought to wash one another’s feet” (Jn 13:14). Thomas
asserts that this is a “precept,” which should be carried out. Thomas concurs with
Augustine’s opinion:
And it is much better, and true beyond argument, that one should do this in a
physical way, so that a Christian will not consider it beneath him to do what
Christ did. For when a person stoops down to the feet of his neighbor, humility is
awakened in his heart, or if already there it is made stronger (Commentary on
John, 1779).

Thomas allows that it might not be possible to do this in a physical way: “If one cannot
do this in a physical way, it should at least be done in one’s heart. When feet are
washed, their stains are washed away. So we wash the feet of our neighbors in a
spiritual way when, as far as we can, we wash away their moral stains (Commentary on
John, 1779).
Thomas offers a couple of ways that we might do this: “The first way is by forgiving
their offenses, as in “And if one has a complaint against another, forgiving each other;
as the Lord has forgiven you, so you also must forgive” (Col 3:13)” (Commentary on
John, 1779). One who is ordained may do this by forgiving sins sacramentally.
Another possibility is through prayer: “Another way is by praying because of their sins,
according to “Pray for one another, that you may be healed” (Jas 5:16)” (Commentary
on John, 1779).
Thomas concludes that Jesus is encouraging us to do works of mercy for each other:
We can also say that by this action our Lord pointed out all the works of mercy.
For one who gives bread to the hungry washes his feet, as does one who
practices hospitality, or gives food to one in need; and so on for the other works.
“Contribute to the needs of the saints” (Rom 12:13) (Commentary on John,
1779).
Thomas points out that Jesus taught by example:
For when we are dealing with the conduct of people, example has more influence
than words. A person chooses and does what seems good to him, and so what
one chooses is a better indication of what is good than what one teaches should
be chosen. This is why when someone says one thing and does another, what
he does has more influence on others than what he has taught. Thus, it is
especially necessary to give example by one’s actions (Commentary on John,
1781).
Jesus is our model:
Note that the Son of God is a fitting and sufficient example for us. For he is the
art of the Father, and just as he was the model or pattern for everything created,
so he was the model for our justification: ‘Christ also suffered for you, leaving you
an example that you should follow in his steps’ (1 Pet 2:21) (Commentary on
John, 1781).
Denis Vincent Wiseman, O.P.