Commentary on the Gospel of John 32.54–32.134

Origen · Commentary on the Gospel of John · ca. 230–248 · Alexandria and Caesarea · 81 passages

Greek text: Preuschen, GCS 10 (Greek text: E. Preuschen, Origenes Werke 4 (GCS 10, 1903), digitized by the First Thousand Years of Greek project (Open Greek and Latin), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Ante-Nicene Fathers, vol. 9 (1896).

Chapter 32

32.54Preuschen 4:432

τούτων γὰρ γενομένων τῶν ἁμαρτημάτων, νίψεως πάλιν ἐδέοντο οἱ μολυνθέντες τῶν μαθητῶν πόδες, οὓς ἥρξατο νίπτειν ἡνίκα ἐγείρεται ἐκ τοῦ δείπνου, συνετέλεσεν δὲ τὸ νίπτειν καθαρίσας αὐτοὺς οὐκέτι μολυνθησομένους.

toutōn gar genomenōn tōn hamartēmatōn, nipseōs palin edeonto hoi molynthentes tōn mathētōn podes, hous hērxato niptein hēnika egeiretai ek tou deipnou, synetelesen de to niptein katharisas autous ouketi molynthēsomenous.

For when these sins had taken place, the disciples' defiled feet needed washing again; he began to wash them when he rose from supper, but he completed the washing when he had cleansed them so that they would be defiled no longer.

John 13:4–5 (allusion, high confidence)

Notes and citation

Summary: The washing begun at supper was completed when the disciples were cleansed for good.

Notes on the original text

Digital text corrected (missing space in the digital text; stray accent mark in the digital text): τούτων΄γὰρ → τούτων γὰρ; δὲτὸ → δὲ τὸ.

Cite (SBL): Origen, Comm. Jo. 32.54 (Preuschen 4:432; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-54).

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Translation: Translated by Claude from the Greek text of Preuschen, GCS 10 (1903); made independently of existing English translations. ANF 9 covers Books 1, 2, 4, 5, 6 and 10 and was compared afterwards; the other books were reviewed against the Greek only.

32.55Preuschen 4:432–433

οὕτω δὲ καὶ τό τεμὲν ἤρξατο ἐκμάσσειν τοὺς πόδας τῶν μαθητῶν, συνετέλεσεν δὲ ἐκμάσσων, ὅτε συνετέλεσεν καὶ νίπτων. Ἔρχεται οὖν πρὸς Σίμωνα Πέτρον. λέγει αὐτῷ. Κύριε, σύ μου νίπτεις τοὺς πόδας; ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ. Ὅ ἐγὼ ποιῶ σὺ οὐκ οἶδας ἄρτι, γνώσῃ δὲ μετὰ ταῦτα. λέγει αὐτῷ ὁ Πέτρος. Οὐ μὴ νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα. ἀπεκρίθη Ἰησοῦς αὐτῷ. Ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος μετʼἐμοῦ. λέγει αὐτῷ. Σίμων Πέτρος. Μὴ τοὺς πόδας μου μόνον, ἀλλὰ καὶ τὰς χεῖρας, καὶ τὴν κεφαλήν. λέγει αὐτῷ ὁ Ἰησοῦς. ὁ λελουμένος οὐκ ἔχει χρείαν εἰ μὴ τοὺς πόδας νίψασθαι, ἀλλʼἔστι καθαρὸς ὅλος. καὶ ὑμεῖς καθαροί ἐστε, ἀλλʼοὐχὶ πάντες. ᾔδει γὰρ τὸν παραδιδόντα αὐτόν. διὰ τοῦτο εἶπεν. Οὐχὶ πάντες καθαροί ἐστε.

houtō de kai to temen ērxato ekmassein tous podas tōn mathētōn, synetelesen de ekmassōn, hote synetelesen kai niptōn. Erchetai oun pros Simōna Petron. legei autǭ. Kyrie, sy mou nipteis tous podas? apekrithē Iēsous kai eipen autǭ. Ho egō poiō sy ouk oidas arti, gnōsę̄ de meta tauta. legei autǭ ho Petros. Ou mē nipsę̄s mou tous podas eis ton aiōna. apekrithē Iēsous autǭ. Ean mē nipsō se, ouk echeis meros metʼemou. legei autǭ. Simōn Petros. Mē tous podas mou monon, alla kai tas cheiras, kai tēn kephalēn. legei autǭ ho Iēsous. ho leloumenos ouk echei chreian ei mē tous podas nipsasthai, allʼesti katharos holos. kai hymeis katharoi este, allʼouchi pantes. ę̄dei gar ton paradidonta auton. dia touto eipen. Ouchi pantes katharoi este.

So too he began to wipe the disciples' feet, but he completed the wiping when he also completed the washing. “So he comes to Simon Peter. He says to him: Lord, do you wash my feet? Jesus answered and said to him: What I am doing you do not know now, but you will know afterward. Peter says to him: You shall never wash my feet. Jesus answered him: Unless I wash you, you have no part with me. Simon Peter says to him: Not my feet only, but also my hands and my head. Jesus says to him: He who has bathed has no need except to wash his feet, but is wholly clean; and you are clean, but not all. For he knew who was betraying him; that is why he said: You are not all clean.”

John 13:6–11 (quotation, high confidence)

Notes and citation

Summary: The wiping, like the washing, was completed later; then follows the Gospel text on Peter's refusal (John 13:6–11).

The passage ends with the Gospel text to be commented on next, John 13:6–11. The edition's line and verse numbers had leaked into the digital text and were removed.

Notes on the original text

Digital text corrected (dropped letter in the digital text; editor's apparatus leaked into the digital text (line number); editor's apparatus leaked into the digital text (verse number); editor's apparatus leaked into the digital text (verse numbers); verse number leaked into the digital text in place of the word πόδας): μαθητῶν, 30 συνετέλεσεν → μαθητῶν, συνετέλεσεν; 13, 6-11 Ἔρχεται → Ἔρχεται; τοὺς;7 ἀπεκρίθη → τοὺς πόδας; ἀπεκρίθη; ταῦτα. 8 λέγει → ταῦτα. λέγει; ἐμοῦ. 9 λέγει → ἐμοῦ. λέγει; κεφαλήν. 10 λέγει → κεφαλήν. λέγει; πάντες. 11 ᾔδει → πάντες. ᾔδει; καὶ ὑεῖς → καὶ ὑμεῖς.

Cite (SBL): Origen, Comm. Jo. 32.55 (Preuschen 4:432–433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-55).

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32.56Preuschen 4:433

Τοῖς νῦν ὑπὸ τοῦ Πέτρου λεγομένοις ἐν καιρῷ χρησόμεθα παραδείγματος ἔνεκεν, εἴ που δέοι, ὅτι ἐστὶν δυνατόν τινα κατὰ πρόθεσιν βελτίστην λέγειν διὰ τὸ ἀνεπίστημον τὰ μηδαμῶς ἑαυτῷ συμφέροντα.

Tois nyn hypo tou Petrou legomenois en kairǭ chrēsometha paradeigmatos eneken, ei pou deoi, hoti estin dynaton tina kata prothesin beltistēn legein dia to anepistēmon ta mēdamōs heautǭ sympheronta.

What Peter now says we shall use at the right time as an example, if ever it is needed, to show that it is possible for someone with the best intention to say, through lack of understanding, things that are in no way to his own advantage.

John 13:6–8 (allusion, high confidence)

Notes and citation

Summary: Peter's words show that good intentions without understanding can lead to harmful speech.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.56 (Preuschen 4:433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-56).

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32.57Preuschen 4:433

εἰ γὰρ συμφέρον μὲν τὸ ἔχειν μέρος μετὰ τοῦ Ἰησοῦ τὸ νίψασθαι τοὺς πόδας ὐπʼαὐτοῦ, Πέτρος δε μὴ ἐπιστάμενος, ὅτι συμφέρον τοῦτο ἦν, πρότερον μὲν εἶπεν οἱονεὶ ἐπαπορῶν δυσωπητικῶς τὸ »Κύριε, σύ μου νίπτεις τοὺς πόδας;« δεύτερον δὲ τὸ »Οὐ μὴ νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα«, καὶ τὰ λεγόμενα κωλυτικὰ ἦν ἔργου τοῦ φέροντος αὐτὸν ἐπὶ τὸ ἔχειν μετὰ τοῦ σωτῆρος τὸ μέρος, δῆλον ὅτι εἰ καὶ ὑγιεῖ προθέσει καὶ σεβασμίῳ πρὸς τὸν διδάσκαλον τοῦτο ἔλεγεν, ἐπιβλαβῶς ἑαυτῷ ἔλεγεν.

ei gar sympheron men to echein meros meta tou Iēsou to nipsasthai tous podas ypʼautou, Petros de mē epistamenos, hoti sympheron touto ēn, proteron men eipen hoionei epaporōn dysōpētikōs to »Kyrie, sy mou nipteis tous podas?« deuteron de to »Ou mē nipsę̄s mou tous podas eis ton aiōna«, kai ta legomena kōlytika ēn ergou tou pherontos auton epi to echein meta tou sōtēros to meros, dēlon hoti ei kai hygiei prothesei kai sebasmiǭ pros ton didaskalon touto elegen, epiblabōs heautǭ elegen.

For if it was to his advantage to be washed as to the feet by Jesus, so as to have a part with him, but Peter, not knowing that this was to his advantage, first said, as though at a loss and trying to shame him out of it, “Lord, do you wash my feet?” and secondly, “You shall never wash my feet,” and these words were a hindrance to the work that was bringing him to have his part with the Savior, it is clear that, even if he said this with a sound intention and with reverence toward his teacher, he said it to his own harm.

John 13:6 (quotation, high confidence) · John 13:8 (quotation, high confidence)

Notes and citation

Summary: Peter, though reverent, spoke against his own good by refusing the washing that gave him a part with Christ.

The quotations are John 13:6 and 13:8.

Notes on the original text

Digital text corrected (misread letter in the digital text; missing space in the digital text): νίψασθαιτοὺς → νίψασθαι τοὺς; ὑριεῖ → ὑγιεῖ; διδάσκελον → διδάσκαλον.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.57 (Preuschen 4:433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-57).

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32.58Preuschen 4:433

τοῦ δὲ τοιούτου εἴδους τῶν ἁμαρτημάτων ὁ βίος πεπλήρωται τῶν ἐν τῷ πιστεύειν προτιθεμένων μὲν τὰ κρείττονα, διὰ δὲ ἄγνοιαν τὰ ἐπὶ τὸ ἐναντίον φέροντα λεγόντων ἢ καὶ πραττόντων.

tou de toioutou eidous tōn hamartēmatōn ho bios peplērōtai tōn en tǭ pisteuein protithemenōn men ta kreittona, dia de agnoian ta epi to enantion pheronta legontōn ē kai prattontōn.

Life is full of this kind of sin among believers who set the better things before themselves but, through ignorance, say or even do what leads to the opposite.

Notes and citation

Summary: Many believers, meaning well, say or do harmful things out of ignorance.

Notes on the original text

Digital text corrected (misread letter in the digital text; missing space in the digital text): πεπλήρωταιτῶν → πεπλήρωται τῶν; ἄγυοιαν → ἄγνοιαν.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.58 (Preuschen 4:433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-58).

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32.59Preuschen 4:433

καὶ τοιοῦτοί γέ εἰσιν οἱ τὸ »Μὴ ἅψῃ, μὴ γεύσῃ, μὴ θίγῃς« φάσκοντες περὶ πάντων τῶν εἰς φθορὰν καὶ ἀπόχρησιν τῶν ἀνθρώπων, κατά τινα πολὺ τῆς θείας ὑποβεβηκυῖαν τῆς »Ὡς ἄνθρωπος ἀποθάνῃ« διδασκαλίαν.

kai toioutoi ge eisin hoi to »Mē hapsę̄, mē geusę̄, mē thigę̄s« phaskontes peri pantōn tōn eis phthoran kai apochrēsin tōn anthrōpōn, kata tina poly tēs theias hypobebēkuian tēs »Hōs anthrōpos apothanę̄« didaskalian.

Such, at any rate, are those who say “Do not handle, do not taste, do not touch” about all the things meant to perish with use by human beings, following a teaching far beneath the divine one, that of “as a man you shall die.”

Col 2:21–22 (quotation, high confidence) · Ps 82:7 (81:7 LXX) (allusion, low confidence)

Notes and citation

Summary: Those who forbid foods and things meant for use are an example of such well-meant error.

The quotations are Col 2:21–22 and probably Ps 82:7 (81:7 LXX), “you shall die like men” (quoted in the singular); the sense of the last phrase is uncertain.

Notes on the original text

Digital text corrected (dittographed syllable in the digital text): τοιτοῦτοί → τοιοῦτοί.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.59 (Preuschen 4:433; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-59).

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32.60Preuschen 4:433–434

τί δὲ δεῖ περὶ τῶν ἐν ταῖς αἰρέσεσιν κλυδωνιζομένων καὶ περιφερο- μένων παντὶ ἀνέμῳ ἐπὶ τὴν κυβείαν τῶν ἀνθρώπων λέγειν, διαλαλούντων ὡς σωτήρια τὰ ὀλέθρια καὶ ὡς ἐπὶ σεβασμῷ τοῦ Ἰησοῦ τὰ ψευδῆ περὶ αὐτοῦ δοξαζόντων;

ti de dei peri tōn en tais airesesin klydōnizomenōn kai periphero- menōn panti anemǭ epi tēn kybeian tōn anthrōpōn legein, dialalountōn hōs sōtēria ta olethria kai hōs epi sebasmǭ tou Iēsou ta pseudē peri autou doxazontōn?

And what need is there to speak of those in the heresies, who are tossed to and fro and carried about by every wind, by the trickery of men, who proclaim as saving what is destructive and, as if out of reverence for Jesus, hold false opinions about him?

Eph 4:14 (allusion, high confidence)

Notes and citation

Summary: Heretics too teach destructive things while claiming reverence for Jesus.

The allusion is to Eph 4:14.

Topics: Heresy

Cite (SBL): Origen, Comm. Jo. 32.60 (Preuschen 4:433–434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-60).

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32.61Preuschen 4:434

πολλάκις δὲ τὸν Πέτρον τοιοῦτον ἡ γραφὴ ἐσημειώσατο, θερμότερον εἰς τὸ ἐπαγγέλλεσθαι τὰ φαινόμενα αὐτῷ κρείττονα· καθάπερ καὶ ἐν τῷ ἀνεξετάστως εἰρημένῳ καὶ ἀθετητικῶς … »ὑμεῖς σκανδαλισθήσεσθε ἐν ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ«, καὶ τὴν αἰτίαν παριστάντος ἐν τῷ »Γέγραπται γάρ· Πατάξω τὸν ποιμένα, καὶ δια- »σκορπισθήσεται τὰ πρόβατα τῆς ποίμνης«. ἀνεξετάστως γὰρ πρὸς τοῦτο καὶ ἀθετητικῶς τῆς Ἰησοῦ ἀποφάσεως εἶπεν τὸ »Εἰ καὶ πάντες »σκανδαλισθήσονται ἐν σοί, ἐγὼ οὐ σκανδαλισθήσομαι«.

pollakis de ton Petron toiouton hē graphē esēmeiōsato, thermoteron eis to epangellesthai ta phainomena autǭ kreittona; kathaper kai en tǭ anexetastōs eirēmenǭ kai athetētikōs … »hymeis skandalisthēsesthe en emoi en tę̄ nykti tautę̄«, kai tēn aitian paristantos en tǭ »Gegraptai gar; Pataxō ton poimena, kai dia- »skorpisthēsetai ta probata tēs poimnēs«. anexetastōs gar pros touto kai athetētikōs tēs Iēsou apophaseōs eipen to »Ei kai pantes »skandalisthēsontai en soi, egō ou skandalisthēsomai«.

Scripture has often marked Peter out as such, rather hot in promising what seemed better to him: as also in what he said without examination and in rejection of Jesus' words, when Jesus said, “All of you will fall away because of me this night,” and gave the reason in, “For it is written: I will strike the shepherd, and the sheep of the flock will be scattered.” For without examination, and rejecting Jesus' declaration, he said to this, “Even if all fall away because of you, I will not fall away.”

Matt 26:31 (quotation, high confidence) · Zech 13:7 (quotation, high confidence) · Matt 26:33 (quotation, high confidence)

Notes and citation

Summary: Peter often rashly promised what seemed better to him, as when he insisted he would never fall away.

The quotations are Matt 26:31 (citing Zech 13:7) and Matt 26:33. The digital text repeats a garbled line; the repetition was removed, and the words introducing Jesus' saying, lost with it, are supplied in the translation from the context.

Notes on the original text

Digital text corrected (garbled repeated line in the digital text (dittography); lost words marked …): ἀθετητικῶς σκανδαλισθήσεσθε ἐν ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ«, καὶ τὴν αἰτίαν παριστάντος ἐν τῷ »Γέγραπται γάρ· Πατάξω τὸν ποιμένα, καὶ δια- »ὑμεῖς → ἀθετητικῶς … »ὑμεῖς.

Cite (SBL): Origen, Comm. Jo. 32.61 (Preuschen 4:434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-61).

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32.62Preuschen 4:434

καὶ τοῦτο ἔτι τότε προπετὲς ὂν ἐν τῇ ψυχῇ αὐτοῦ αἴτιον οἶμαι γέγονεν τοῦ ὑπὲρ τὸ μέτρον τοῦ τῶν λοιπῶν σκανδαλισμοῦ ἡμαρτηκέναι αὐτόν, ἀρνησάμενον τὸν Ἰησοῦν τρὶς πρὶν ἀλεκτοροφωνίας.

kai touto eti tote propetes on en tę̄ psychę̄ autou aition oimai gegonen tou hyper to metron tou tōn loipōn skandalismou hēmartēkenai auton, arnēsamenon ton Iēsoun tris prin alektorophōnias.

And this rashness, still present in his soul at that time, was, I think, the cause of his sinning beyond the measure of the others' falling away, when he denied Jesus three times before cockcrow.

Matt 26:34 (allusion, high confidence) · Matt 26:69–75 (allusion, high confidence)

Notes and citation

Summary: Peter's rashness led him to sin more than the others by denying Jesus three times.

Notes on the original text

Digital text corrected (stray letter in the digital text): ἡμαριτηκέναι → ἡμαρτηκέναι.

Cite (SBL): Origen, Comm. Jo. 32.62 (Preuschen 4:434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-62).

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32.63Preuschen 4:434

διόπερ ἐπιστήσας τῇ τοιαύτῃ προτέρᾳ ἑαυτοῦ προπετείᾳ ὠφελήθη καὶ τὰ μέγιστα, ὡς γένεσθαι στιβαρώτατος καὶ μακροθυμόντατος· ὅπερ δηλοῦται Παύλου μὲν εἰπόντος αὐτῷ »ἔμπροσθεν πάντων· Εἰ σὺ Ἰουδαῖος »ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῆς, πῶς τὰ ἔθνη ἀναγκάζεις »ἰουδαίζειν;« καὶ τὰ ἑξῆς· τοῦ δὲ μετὰ στίβους σιωπήσαντος καὶ τὸ κατὰ τὸν τόπον εὔλογον ἀνεξικακώτατα μὴ παραστήσαντος, περὶ οὖ ἐν τῇ πρὸς Γαλάτας οἰκειότερόν τις διαλήψεται.

dioper epistēsas tę̄ toiautę̄ proterą heautou propeteią ōphelēthē kai ta megista, hōs genesthai stibarōtatos kai makrothymontatos; hoper dēloutai Paulou men eipontos autǭ »emprosthen pantōn; Ei sy Ioudaios »hyparchōn ethnikōs kai ouk Ioudaïkōs zēs, pōs ta ethnē anankazeis »ioudaizein?« kai ta hexēs; tou de meta stibous siōpēsantos kai to kata ton topon eulogon anexikakōtata mē parastēsantos, peri ou en tę̄ pros Galatas oikeioteron tis dialēpsetai.

Therefore, when he took note of this former rashness of his, he benefited even in the greatest matters, so as to become most steadfast and most patient. This is shown when Paul said to him “before them all: If you, being a Jew, live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?” and what follows; and Peter kept silent … and with the greatest forbearance did not set out what might reasonably be said on the matter. Someone will treat this more properly in a commentary on the Epistle to the Galatians.

Textual problem in this passage: see the notes.

Gal 2:14 (quotation, high confidence)

Notes and citation

Summary: Peter learned from his rashness and later bore Paul's public rebuke at Antioch in silence.

The quotation is Gal 2:14. The words μετὰ στίβους (“after the tracks”?) make no sense and are probably corrupt; they are left untranslated (…).

Cite (SBL): Origen, Comm. Jo. 32.63 (Preuschen 4:434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-63).

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32.64Preuschen 4:434

καὶ ἐν ταῖς Πράξεσι δὲ τῶν ἀποστόλων τὸ καθεστηκὸς αὐτοῦ, τὴν αὐτὴν εἰκόνα μεταμορφωθέντος, τοῖς ἑκάστῳ ἐφιστᾶσι καὶ προσέχουσι φανεῖται.

kai en tais Praxesi de tōn apostolōn to kathestēkos autou, tēn autēn eikona metamorphōthentos, tois hekastǭ ephistasi kai prosechousi phaneitai.

And in the Acts of the Apostles too his settled character, as of one transformed into the same image, will be apparent to those who attend and give heed to each detail.

2 Cor 3:18 (allusion, medium confidence)

Notes and citation

Summary: Acts shows Peter's transformed, steady character.

The phrase recalls 2 Cor 3:18.

Cite (SBL): Origen, Comm. Jo. 32.64 (Preuschen 4:434; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-64).

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32.65Preuschen 4:434–435

Καὶ ἐνθάδε τοίνυν ἐγερθέντι τῷ Ἰησοῦ ἐν τοῦ δείπνου καὶ θέντι τὰ ἱμάτια καὶ διαζωσαμένῳ ὃ εἴληφεν λέντιον, καὶ βάλλοντι ὕδωρ εἰς τὸν νιπτῆρα καὶ ἀρξαμένῳ τοὺς πόδας νίπτειν τῶν μαθητῶν καὶ ἐκμάσσειν τῷ λεντίῳ ᾦ ἦν διεζωσμένος, πάντες μὲν παρεῖχον τοὺς πόδας, ἀκολούθως τῇ περὶ τοῦ Ἰησοῦ προλήψει θεωροῦντες ὅτι οὐκ ἂν ὁ τηλικοῦτος ἀλόγως καί, ὡς ἂν οἱ πολλοὶ λέγοιεν, βαρεῖν τοὺς μαθητὰς θέλων, νίπτοι αὐτῶν τοὺς πόδας, ἀλλά τι χρήσιμον ἐπιτελῶν ὃ περιέμενον γνώσεσθαι ὕστερον, ἐννοοῦντες μήποτε σύμβολόν τινος ταῦτα πράττοιτο· μόνος δὲ ὁ Πέτρος τῷ προχειροτέρῳ ἐνιδὼν καὶ οὐδένα ἕτερον λογισμὸν ἐκείνῳ παρατιθείς, ὡς σέβων τὸν Ἰησοῦν οὐ παρεῖχεν αὐτοῦ εἰς τὸ νίψασθαι τοὺς πόδας, ἀλλὰ πρότερον μὲν δυσωπεῖν αὐτὸν ἐπειρᾶτο ἐν τῷ »Κύριε, σύ »μου νίπτεις τοὺς πόδας;« μετὰ δὲ τοῦτο δέον αὐτὸν πεισθῆναι τὸ »Ὅ ἐγὼ ποιῶ σὺ οὐκ οἶδας ἄρτι, γνώσῃ δὲ μετὰ ταῦτα«, φησὶ τὸ» »Οὐ μὴ νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα«.

Kai enthade toinyn egerthenti tǭ Iēsou en tou deipnou kai thenti ta himatia kai diazōsamenǭ ho eilēphen lention, kai ballonti hydōr eis ton niptēra kai arxamenǭ tous podas niptein tōn mathētōn kai ekmassein tǭ lentiǭ ǭ ēn diezōsmenos, pantes men pareichon tous podas, akolouthōs tę̄ peri tou Iēsou prolēpsei theōrountes hoti ouk an ho tēlikoutos alogōs kai, hōs an hoi polloi legoien, barein tous mathētas thelōn, niptoi autōn tous podas, alla ti chrēsimon epitelōn ho periemenon gnōsesthai hysteron, ennoountes mēpote symbolon tinos tauta prattoito; monos de ho Petros tǭ procheiroterǭ enidōn kai oudena heteron logismon ekeinǭ paratitheis, hōs sebōn ton Iēsoun ou pareichen autou eis to nipsasthai tous podas, alla proteron men dysōpein auton epeirato en tǭ »Kyrie, sy »mou nipteis tous podas?« meta de touto deon auton peisthēnai to »Ho egō poiō sy ouk oidas arti, gnōsę̄ de meta tauta«, phēsi to» »Ou mē nipsę̄s mou tous podas eis ton aiōna«.

Here too, then, when Jesus rose from supper, laid aside his garments, girded himself with the towel he had taken, poured water into the basin, and began to wash the disciples' feet and wipe them with the towel with which he was girded, all of them offered their feet. In keeping with the conception they already had of Jesus, they saw that one so great would not wash their feet without reason, or, as most people would say, from a wish to burden the disciples, but that he was accomplishing something useful which they expected to learn later; and they reflected that perhaps these things were being done as a symbol of something. Peter alone, looking only at what was more obvious and setting no other thought beside it, did not, out of reverence for Jesus, offer his feet to be washed; first he tried to shame him out of it with, “Lord, do you wash my feet?” and after this, when he ought to have been persuaded by “What I am doing you do not know now, but you will know afterward,” he says, “You shall never wash my feet.”

John 13:4–8 (quotation, high confidence)

Notes and citation

Summary: The other disciples trusted that the washing had a hidden meaning; Peter alone, looking only at the surface, refused.

The quotations are John 13:6–8.

Notes on the original text

Digital text corrected (misread letters in the digital text; stray letter in the digital text; transposed letters in the digital text; word from the previous sentence repeated in the digital text (John 13:6 reads σύ μου)): ἐγερθέτι τᾷω → ἐγερθέντι τῷ; ὕστρεον → ὕστερον; προχεςιροτέρῳ → προχειροτέρῳ; »Κύριε, σύμβολόν »μου → »Κύριε, σύ »μου.

Cite (SBL): Origen, Comm. Jo. 32.65 (Preuschen 4:434–435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-65).

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32.66Preuschen 4:435

ἄλλως δὲ τῶν λοιπῶν μαθητῶν ἐμπιστευσάντων ἑαυτοὺς τῷ Ἰησοῦ καὶ περὶ μηδενὸς ἀντιλεγόντων αὐτῷ, οὗτος διʼ ὦν λέγει, εἰ καὶ ὑγιῶς ἔδοξεν προτίθεσθαι, οὐ μόνον τοῦ Ἰησοῦ κατηγορεῖ, ὡς ἀλόγως ἀρξαμένου νίπτειν τοὺς τῶν μαθητῶν πόδας, ἀλλὰ καὶ τῶν συμφοιτητῶν.

allōs de tōn loipōn mathētōn empisteusantōn heautous tǭ Iēsou kai peri mēdenos antilegontōn autǭ, houtos diʼ ōn legei, ei kai hygiōs edoxen protithesthai, ou monon tou Iēsou katēgorei, hōs alogōs arxamenou niptein tous tōn mathētōn podas, alla kai tōn symphoitētōn.

Whereas the other disciples entrusted themselves to Jesus and contradicted him in nothing, this man, by what he says, even if he seemed to have a sound intention, accuses not only Jesus, as having begun without reason to wash the disciples' feet, but also his fellow disciples.

Notes and citation

Summary: By refusing, Peter implicitly accused both Jesus and the other disciples.

Notes on the original text

Digital text corrected (misread letter in the digital text): οἶτος → οὗτος.

Cite (SBL): Origen, Comm. Jo. 32.66 (Preuschen 4:435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-66).

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32.67Preuschen 4:435

εἰ γὰρ αὐτὸς μέν, ὡς ᾠήθη, τὸ καθῆκον ἐν τῷ κωλύειν ἐθέλειν ἐποίησεν, ἐκεῖνοι δὲ μὴ ἑωράκασιν αὐτό, κατηγόρησεν ἐκείνων, παρὰ τὸ καθῆκον ἑαυτῶν τοὺς πόδας ἐμπαρεσχηκότων τῷ Ἰησοῦ· καὶ εἰ ἐφρόνει τε τῷ εὐλόγῳ μὴ δεῖν ἀντιλέγειν καὶ εὔλογον ἐνόμιζεν εἶναι τὸ γινόμενον ἐν τῷ νίπτεσθαι τοὺς πόδας τῶν μαθητῶν ὑπὸ τοῦ Ἰησοῦ, οὐκ ἂν ἀντέλεγεν τῷ γινομένῳ.

ei gar autos men, hōs ǭēthē, to kathēkon en tǭ kōlyein ethelein epoiēsen, ekeinoi de mē heōrakasin auto, katēgorēsen ekeinōn, para to kathēkon heautōn tous podas empareschēkotōn tǭ Iēsou; kai ei ephronei te tǭ eulogǭ mē dein antilegein kai eulogon enomizen einai to ginomenon en tǭ niptesthai tous podas tōn mathētōn hypo tou Iēsou, ouk an antelegen tǭ ginomenǭ.

For if he, as he supposed, did what was fitting in wishing to prevent it, and they did not see this, he accused them of having offered their feet to Jesus contrary to what was fitting. And if he had understood by right reasoning that he ought not to contradict, and had thought reasonable what was taking place when the disciples' feet were washed by Jesus, he would not have contradicted what was taking place.

Notes and citation

Summary: Had Peter understood the washing was reasonable, he would not have objected.

Notes on the original text

Digital text corrected (misread breathing in the digital text): εʼφρόνει → ἐφρόνει.

Cite (SBL): Origen, Comm. Jo. 32.67 (Preuschen 4:435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-67).

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32.68Preuschen 4:435

φαίνεται οὖν ἀκρίτως μὴ εὔλογον νενομικέναι εἶναι τὸ περὶ τοῦ νίψαι τοὺς πόδας τῶν μαθητῶν τοῦ Ἰησοῦ βούλημα δὲ χρὴ μέχρι τῶν ἐλαχίστων εἶναι νομιζομενων ἐρευνᾶν τὴν γραφήν, ζητήσαι τις ἂν τί δήποτε, πρώτου κατειλεγμένου τοῦ Πέτρου εἰς τὸν ἀριθμὸν τῶν δώδεκα, τάχα ὡς τῶν λοιπῶν τιμιωτέρου, ἐπεὶ καὶ ὁ ἀληθῶς πάντων ἔσχατος Ἰούδας ἦν, ὑπὸ τῆς μοχθηρᾶς διαθέσεως ἐπὶ τὰ τελευταῖα ἀνταπερριμμένος, ὁ Ἰησοῦς ἀρξάμενος νίπτειν τοὺς πόδας τῶν μαθητῶν καὶ ἐκμάσσειν τῷ λεντίῳ ᾦ ἦν διεζωσμένος, οὐκ ἀπὸ Πέτρου ἤρξατο.

phainetai oun akritōs mē eulogon nenomikenai einai to peri tou nipsai tous podas tōn mathētōn tou Iēsou boulēma de chrē mechri tōn elachistōn einai nomizomenōn ereunan tēn graphēn, zētēsai tis an ti dēpote, prōtou kateilegmenou tou Petrou eis ton arithmon tōn dōdeka, tacha hōs tōn loipōn timiōterou, epei kai ho alēthōs pantōn eschatos Ioudas ēn, hypo tēs mochthēras diatheseōs epi ta teleutaia antaperrimmenos, ho Iēsous arxamenos niptein tous podas tōn mathētōn kai ekmassein tǭ lentiǭ ǭ ēn diezōsmenos, ouk apo Petrou ērxato.

It appears, then, that he judged without discernment that Jesus' purpose in washing the disciples' feet was not reasonable. But since one must search the Scripture down to what are thought the smallest details, someone might ask why, when Peter is listed first in the number of the Twelve, perhaps as more honored than the rest (just as Judas, truly the last of all, was thrown back to the final place by his wicked disposition), Jesus, when he began to wash the disciples' feet and wipe them with the towel with which he was girded, did not begin with Peter.

Matt 10:2–4 (allusion, medium confidence) · John 13:5 (allusion, high confidence)

Notes and citation

Summary: Why did Jesus not begin the washing with Peter, who is listed first among the Twelve?

The lists of the Twelve are Matt 10:2–4 and parallels.

Notes on the original text

Digital text corrected (misread letter in the digital text; repeated line in the digital text (dittography)): γρὴ → χρὴ; τάχα ὡς τῶν εἰλεγμένου τοῦ Πέτρου εἰς τὸν ἀριθμὸν τῶν δώδεκα, τάχα ὠς → τάχα ὡς.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.68 (Preuschen 4:435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-68).

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32.69Preuschen 4:435

καὶ λεκτέον πρὸς τοῦτο ὅτι ὥσπερ ἰατρὸς πλείοσιν ἀρρώστοις κατὰ τὴν ἰατρικὴν διακονούμενος, ἀπὸ τῶν κατεπειγόντων καὶ χείρονα πεπονθότων τὴν ἀρχὴν ποιεῖται τῆς θεραπείας, οὕτως ὁ ἐρρυπωμένους τοὺς πόδας νίπτων τῶν μαθητῶν ἄρχεται ἀπὸ τῶν μᾶλλον ἐρρυπωμένων, καὶ τάχα ἐπὶ τελευταῖον ἦλθεν τὸν Πέτρον, ὡς ἔλαττον πάντων δεόμενον τῆς νίψεως τῶν ποδῶν.

kai lekteon pros touto hoti hōsper iatros pleiosin arrōstois kata tēn iatrikēn diakonoumenos, apo tōn katepeigontōn kai cheirona peponthotōn tēn archēn poieitai tēs therapeias, houtōs ho errypōmenous tous podas niptōn tōn mathētōn archetai apo tōn mallon errypōmenōn, kai tacha epi teleutaion ēlthen ton Petron, hōs elatton pantōn deomenon tēs nipseōs tōn podōn.

To this we must say that, just as a physician attending several sick people according to his art begins the treatment with those whose condition is urgent and who suffer worse, so he who was washing the soiled feet of the disciples begins with those more soiled, and perhaps came last to Peter, as the one who needed the washing of his feet least of all.

Notes and citation

Summary: Like a physician treating the worst cases first, Jesus perhaps began with the dirtiest feet and came to Peter last.

Notes on the original text

Digital text corrected (dropped letter in the digital text): λετέον → λεκτέον.

Cite (SBL): Origen, Comm. Jo. 32.69 (Preuschen 4:435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-69).

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32.70Preuschen 4:435

τάχα δὲ καὶ εἰς τὸ δοκεῖν ἀντιλέγειν ἡ ἐγγὺς καθαρότητος κατάστασις τῶν ποδῶν αὐτοῦ συνεβάλλετο.

tacha de kai eis to dokein antilegein hē engys katharotētos katastasis tōn podōn autou syneballeto.

And perhaps the near-cleanness of his feet also contributed to his venturing to object.

Notes and citation

Summary: Peter's feet being nearly clean may explain why he objected.

Cite (SBL): Origen, Comm. Jo. 32.70 (Preuschen 4:435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-70).

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32.71Preuschen 4:435–436

Βασανιζόμενον δὲ τὸ ὑπὸ τοῦ Ἰησοῦ εἰρημένον τὸ »Ὁ »λελουμένος οὐκ ἔχει χρείαν νίψασθαι, ἀλλʼ ἔστιν καθαρὸς ὅλος· καὶ »ὑμεῖς καθαροί ἐστε, ἀλλʼ οὐχὶ πάντες« τάχα ἂν ὑποβάλλοι νοῦν τοιοῦτον, ὡς ἤδη νιψαμένων τοὺς πόδας ὑπὸ τοῦ Ἰησοῦ τῶν μαθητῶν, καὶ πρὸς τῷ λελοῦσθαι οὐκέτι ἐχόντων χρείαν νίψασθαι, ἔτι δὲ καὶ αὐτοῦ τοῦ Πέτρου ἤδη ὄντος καθαροῦ, καὶ πρὶν νίψῃ τοὺς πόδας αὐτοῦ ὁ Ἰησοῦς.

Basanizomenon de to hypo tou Iēsou eirēmenon to »Ho »leloumenos ouk echei chreian nipsasthai, allʼ estin katharos holos; kai »hymeis katharoi este, allʼ ouchi pantes« tacha an hypoballoi noun toiouton, hōs ēdē nipsamenōn tous podas hypo tou Iēsou tōn mathētōn, kai pros tǭ lelousthai ouketi echontōn chreian nipsasthai, eti de kai autou tou Petrou ēdē ontos katharou, kai prin nipsę̄ tous podas autou ho Iēsous.

When examined closely, what Jesus said, “He who has bathed has no need to wash, but is wholly clean; and you are clean, but not all,” might perhaps suggest this sense: that the disciples' feet had already been washed by Jesus, and that besides having bathed they no longer needed to wash; and further, that Peter himself was already clean even before Jesus washed his feet.

John 13:10 (quotation, high confidence)

Notes and citation

Summary: Jesus' saying may imply that the disciples, and Peter himself, were already clean.

The quotation is John 13:10.

Notes on the original text

Digital text corrected (Latin letter in a Greek word in the digital text; dropped letter in the digital text): Bασανιζόμενον → Βασανιζόμενον; καὶ ρὶν → καὶ πρὶν.

Cite (SBL): Origen, Comm. Jo. 32.71 (Preuschen 4:435–436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-71).

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32.72Preuschen 4:436

ἐὰν δέ τις πρὸς ταῦτα ζητῇ τί δηποτοῦν εἰπών· »Ὁ λελουμένος οὐκ ἔχει χρείαν νίψασθαι, ἀλλʼ ἔστι καθαρὸς »ὅλος«, μὴ χρείαν ἐχόντων νίψασθαι τῶν μαθητῶν, νίπτει τὸυς πόδας αὐτῶν ὁ Ἰησοῦς, λεκτέον αὐτῷ τὸ »Παντὶ τῷ ἔχοντι δοθήσε- »ται καὶ προστεθήσεται«.

ean de tis pros tauta zētę̄ ti dēpotoun eipōn; »Ho leloumenos ouk echei chreian nipsasthai, allʼ esti katharos »holos«, mē chreian echontōn nipsasthai tōn mathētōn, niptei tous podas autōn ho Iēsous, lekteon autǭ to »Panti tǭ echonti dothēse- »tai kai prostethēsetai«.

But if someone asks in reply why, having said, “He who has bathed has no need to wash, but is wholly clean,” Jesus washes the disciples' feet when they had no need to wash, we must say to him: “To everyone who has, it will be given and added.”

John 13:10 (quotation, high confidence) · Matt 25:29 (quotation, medium confidence) · Mark 4:24 (allusion, low confidence)

Notes and citation

Summary: Jesus washed those already clean because to those who have, more is given.

The quotations are John 13:10 and a combination of Matt 25:29 and Mark 4:24.

Cite (SBL): Origen, Comm. Jo. 32.72 (Preuschen 4:436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-72).

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32.73Preuschen 4:436

ἐπεὶ τοίνυν εἶχον καὶ οἱ μαθηταὶ τὸ εἶναι καθαροί, προστίθησιν Ἰησοῦς τῇ καθαρότητι αὐτῶν καὶ τὸ νίπτειν αὐτῶν τοὺς πόδας· οὔτε τοὺς μὴ λελουμένους νίψων ἂν οὔτε τοὺς μὴ ὅλους καθαρούς, ἀλλʼ οὕτως ὥστʼ ἂν εἰπεῖν περὶ τῶν οὕτως καθαρῶν· κἂν γάρ τις ᾖ τέλειος ἐν υἱοῖς ἀνθρώπων, τῆς ἀπὸ Ἰησοῦ, ἵνʼ οὕτως ὀνομάσω, καθαρότητος ἀπούσης, εἰς καθαρὸν οὐ λογισθήσεται.

epei toinyn eichon kai hoi mathētai to einai katharoi, prostithēsin Iēsous tę̄ katharotēti autōn kai to niptein autōn tous podas; oute tous mē leloumenous nipsōn an oute tous mē holous katharous, allʼ houtōs hōstʼ an eipein peri tōn houtōs katharōn; kan gar tis ę̄ teleios en huiois anthrōpōn, tēs apo Iēsou, hinʼ houtōs onomasō, katharotētos apousēs, eis katharon ou logisthēsetai.

Since, then, the disciples too already had cleanness, Jesus adds to their cleanness the washing of their feet as well. He would not wash those who had not bathed, nor those not wholly clean; but he does it so that one might say of those who are clean in this way: even if someone is perfect among the sons of men, if the cleanness that comes from Jesus (if I may so call it) is absent, he will not be reckoned as clean.

Notes and citation

Summary: Jesus adds his own cleansing to those already clean, since without it no one counts as clean.

The last sentence adapts Wis 9:6 (“even if one is perfect among the sons of men, if the wisdom from you is absent, he will be reckoned as nothing”).

Notes on the original text

Digital text corrected (wrong accent (macron for circumflex) in the digital text): εῑχον → εἶχον.

Extrabiblical texts: Wis 9:6 (Wisdom of Solomon [in RC, EO, ETH canons]; allusion)

Cite (SBL): Origen, Comm. Jo. 32.73 (Preuschen 4:436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-73).

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32.74Preuschen 4:436

καὶ ταῦτα δὲ ὕστερον ἐκτίθεμαι, ὑποπεσόντα μετὰ τὸ ὑπαγορευθῆναι τὰ πρότερα, σωζόντων ἡμῶν καὶ τὴν τάξιν τῶν ὑπεισελθόντων νοῦν, ὡς πρότερον μὲν ἔβλεπεν ῥυπωθέντας τοὺς πόδας τῶν μαθητῶν δεδεῆσθαι τῆς ἀπὸ τοῦ Ἰησοῦ νίψεως, νῦν δʼ ὅτι διὰ τοῦτʼ αὐτῶν ἔνιψεν τοὺς πόδας, ἐπεὶ ἦσαν ὡς ἐν ἀνθρώποις καθαροὶ ἀλλʼ οὐχὶ καὶ παρὰ θεῷ· χωρὶς γὰρ Ἰησοῦ οὐδεὶς παρὰ θεῷ καθαρὸς γίνεται, κἂν πρὸ τούτου νομισθῇ διά τινος ἐπιμελείας αὑτὸν καθαρὸν πεποιηκέναι.

kai tauta de hysteron ektithemai, hypopesonta meta to hypagoreuthēnai ta protera, sōzontōn hēmōn kai tēn taxin tōn hypeiselthontōn noun, hōs proteron men eblepen rhypōthentas tous podas tōn mathētōn dedeēsthai tēs apo tou Iēsou nipseōs, nyn dʼ hoti dia toutʼ autōn enipsen tous podas, epei ēsan hōs en anthrōpois katharoi allʼ ouchi kai para theǭ; chōris gar Iēsou oudeis para theǭ katharos ginetai, kan pro toutou nomisthę̄ dia tinos epimeleias hauton katharon pepoiēkenai.

These things too I set out later, since they occurred to me after the earlier part had been dictated, and I preserve the order of the thoughts as they came to me: earlier my mind saw that the disciples' feet, having become soiled, needed washing from Jesus; now, that he washed their feet for this reason, that they were clean as among men but not also before God. For without Jesus no one becomes clean before God, even if before this he was thought to have made himself clean by some diligence of his own.

Notes and citation

Summary: A later thought: Jesus washed disciples who were clean in human terms, because no one is clean before God without Jesus.

Origen notes that he dictated the commentary. The subject of “saw” (ἔβλεπεν) is not expressed; it is taken here as the mind (νοῦς) just mentioned, i.e. Origen's own earlier line of thought, but it may be Jesus (“he saw that the disciples' feet …”). The digital text's διὰ τοῦ τʼ is read as διὰ τοῦτʼ.

Notes on the original text

Digital text corrected (missing space in the digital text; wrong word division in the digital text): διὰ τοῦ τʼ αὐτῶν → διὰ τοῦτʼ αὐτῶν; διάτινος → διά τινος.

Cite (SBL): Origen, Comm. Jo. 32.74 (Preuschen 4:436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-74).

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32.75Preuschen 4:436

τοῖς δʼ ὡς ἐν ἀνθρώποις καθαροῖς ἤδη γεγενημένοις, καὶ λουσαμένοις τὸ τοῦ Ἰησοῦ βάπτισμα, καὶ νιψαμένοις ὑπʼ αὐτοῦ τοὺς πόδας, ἐνοικεῖν καὶ τὸ ἅγιον δύναται πνεῦμα καὶ ἡ ὡς ἔνδυμα ἐξ ὕψους δύναμις.

tois dʼ hōs en anthrōpois katharois ēdē gegenēmenois, kai lousamenois to tou Iēsou baptisma, kai nipsamenois hypʼ autou tous podas, enoikein kai to hagion dynatai pneuma kai hē hōs endyma ex hypsous dynamis.

And in those who have already become clean as among men, who have bathed in the baptism of Jesus and have had their feet washed by him, the Holy Spirit too can dwell, and the power from on high like a garment.

Luke 24:49 (allusion, high confidence)

Notes and citation

Summary: Those washed by Jesus and baptized can receive the Holy Spirit and power from on high.

The phrase recalls Luke 24:49.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 32.75 (Preuschen 4:436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-75).

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32.76Preuschen 4:436

ὁ μὲν οὖν Πέτρος μὴ θεωρῶν τὸν λόγον τοῦ βουλήματος Ἰησοῦ, ἀρξαμένου νίπτειν τοὺς πόδας τῶν μαθητῶν καὶ ἐκμάσσειν τῷ λεντίῶ ᾦ ἦν διεζωσμένος, λέγει αὐτῷ· »Κύριε, σύ μου νίπτεις τοὺς πόδας;« ἐπαπορητικῶς καὶ δυσωπητικῶς τοῦτο φάσκων· ὁ δὲ Ἰησοῦς »ἀπεκρίθη καὶ εἶπεν αὐτῷ«, διδάσκων ὅτι μυστήριον τοῦτο ἦν, τὸ »Ὅ ἐγὼ ποιῶ σὺ οὐκ οἶδας ἄρτι, »γνώσῃ δὲ μετὰ ταῦτα«.

ho men oun Petros mē theōrōn ton logon tou boulēmatos Iēsou, arxamenou niptein tous podas tōn mathētōn kai ekmassein tǭ lentiō ǭ ēn diezōsmenos, legei autǭ; »Kyrie, sy mou nipteis tous podas?« epaporētikōs kai dysōpētikōs touto phaskōn; ho de Iēsous »apekrithē kai eipen autǭ«, didaskōn hoti mystērion touto ēn, to »Ho egō poiō sy ouk oidas arti, »gnōsę̄ de meta tauta«.

Peter, then, not perceiving the reason for Jesus' purpose when he had begun to wash the disciples' feet and to wipe them with the towel with which he was girded, says to him, “Lord, do you wash my feet?”, saying this as one at a loss and trying to shame him out of it. But Jesus “answered and said to him,” teaching that this was a mystery, “What I am doing you do not know now, but you will know afterward.”

John 13:6–7 (quotation, high confidence)

Notes and citation

Summary: Jesus answers Peter's objection by saying the washing is a mystery he will understand later.

The quotations are John 13:6–7.

Cite (SBL): Origen, Comm. Jo. 32.76 (Preuschen 4:436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-76).

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32.77Preuschen 4:436

Τί δὲ ἦν ὃ ἐποίει νίπτων τοὺς πόδας τῶν μαθητῶν ὁ Ἰησοῦς; ἢ εἰργάζετο διὰ τοῦ νίπτειν αὐτῶν τοὺς πόδας καὶ ἐκμάσσειν τῷ λεντίῳ ᾦ ἦν διεζωσμένος ὡραίους αὐτούς, μελλόντων αὐτῶν εὐαγγελίσασθαι τὰ ἀγαθά;

Ti de ēn ho epoiei niptōn tous podas tōn mathētōn ho Iēsous? ē eirgazeto dia tou niptein autōn tous podas kai ekmassein tǭ lentiǭ ǭ ēn diezōsmenos hōraious autous, mellontōn autōn euangelisasthai ta agatha?

What was it, then, that Jesus was doing in washing the disciples' feet? Was he not, by washing their feet and wiping them with the towel with which he was girded, making them beautiful, since they were about to bring good news of good things?

Rom 10:15 (allusion, high confidence)

Notes and citation

Summary: By washing their feet Jesus made the feet of the future evangelists beautiful.

The phrase anticipates Isa 52:7 as quoted in Rom 10:15.

Notes on the original text

Digital text corrected (repeated line in the digital text (dittography)): εἰργάζετο διὰ τοῦ νίπτειν αὐτῶν τοὺς πόδας καὶ ἐκμάσσειν τῷ λεντίῳ εἰργάζετο → εἰργάζετο.

Cite (SBL): Origen, Comm. Jo. 32.77 (Preuschen 4:436; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-77).

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32.78Preuschen 4:436–437

ὅτε γὰρ ἔνιψεν τοὺς πόδας τῶν μαθητῶν ὁ Ἰη- σοῦς, τότε, οἶμαι, πεπλήρωται τὸ περὶ τῶν ἀποστόλων αὐτοῦ προφητικῶς εἰρημένον· »Ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων τὰ »ἀγαθά«.

hote gar enipsen tous podas tōn mathētōn ho Iē- sous, tote, oimai, peplērōtai to peri tōn apostolōn autou prophētikōs eirēmenon; »Hōs hōraioi hoi podes tōn euangelizomenōn ta »agatha«.

For when Jesus washed the disciples' feet, then, I think, what had been spoken prophetically about his apostles was fulfilled: “How beautiful are the feet of those who bring good news of good things.”

Rom 10:15 (quotation, high confidence) · Isa 52:7 (quotation, high confidence)

Notes and citation

Summary: The foot-washing fulfilled the prophecy about the beautiful feet of those who bring good news.

The quotation is Isa 52:7 in the form of Rom 10:15.

Cite (SBL): Origen, Comm. Jo. 32.78 (Preuschen 4:436–437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-78).

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32.79Preuschen 4:437

εἰ δὲ πόδας μαθητῶν νίπτων ὡραίους αὐτοὺς ποιεῖ, τί φήσομεν ἀπὸ τοῦ ἀληθινοῦ κάλλους ἐγγίνεσθαι τοῖς ὑπὸ Ἰησοῦ βαπτισαμένοις ὅλοις ἐν πνεύματι ἁγίῳ καὶ πυρί;

ei de podas mathētōn niptōn hōraious autous poiei, ti phēsomen apo tou alēthinou kallous enginesthai tois hypo Iēsou baptisamenois holois en pneumati hagiǭ kai pyri?

But if by washing the disciples' feet he makes them beautiful, what shall we say of the true beauty that comes to be in those who are baptized by Jesus wholly in the Holy Spirit and fire?

Matt 3:11 (allusion, high confidence)

Notes and citation

Summary: How much more beauty comes to those whom Jesus baptizes wholly in the Spirit and fire.

The phrase is from Matt 3:11.

Notes on the original text

Digital text corrected (stray letter in the digital text): ἁγίνῳ → ἁγίῳ.

Topics: Baptism

Cite (SBL): Origen, Comm. Jo. 32.79 (Preuschen 4:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-79).

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32.80Preuschen 4:437

ὡραῖοι δὲ οἱ πόδες ἐγένοντο τῶν εὐαγγελιζομένων τὰ ἀγαθά, ἵνα νιψάμενοι καὶ καθηράμενοι καὶ ἐκμαξάμενοι ὑπὸ τῶν Χριστοῦ χειρῶν, ἐπιβῆναι δυνηθῶσιν τῆς ἁγίας ὁδοῦ καὶ ὁδεύειν τὸν εἰπόντα τὸ »Ἐγώ εἰμι ἡ »ὁδός«.

hōraioi de hoi podes egenonto tōn euangelizomenōn ta agatha, hina nipsamenoi kai kathēramenoi kai ekmaxamenoi hypo tōn Christou cheirōn, epibēnai dynēthōsin tēs hagias hodou kai hodeuein ton eiponta to »Egō eimi hē »hodos«.

And the feet of those who bring good news of good things became beautiful so that, washed and cleansed and wiped by the hands of Christ, they might be able to set foot on the holy way and to travel along him who said, “I am the way.”

John 14:6 (quotation, high confidence)

Notes and citation

Summary: The apostles' feet were cleansed so they could walk on Christ, the way.

The quotation is John 14:6.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.80 (Preuschen 4:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-80).

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32.81Preuschen 4:437

μόνος γὰρ καὶ πᾶς ὁ νιψάμενος τοὺς πόδας ἀπὸ τοῦ Ἰησοῦ ὁδεύει τὴν ὁδὸν ταύτην τὴν ζῶσαν καὶ φέρουσαν πρὸς τὸν πατέρα, καὶ οὐ χωρεῖ ἡ ὁδὸς αὕτη πόδας μεμολυσμένους καὶ τοὺς ἔτι μὴ καθαρούς.

monos gar kai pas ho nipsamenos tous podas apo tou Iēsou hodeuei tēn hodon tautēn tēn zōsan kai pherousan pros ton patera, kai ou chōrei hē hodos hautē podas memolysmenous kai tous eti mē katharous.

For only the one who has had his feet washed by Jesus, and every such one, travels this way, which is living and leads to the Father; and this way does not admit feet that are defiled and not yet clean.

Heb 10:20 (allusion, medium confidence) · John 14:6 (allusion, high confidence)

Notes and citation

Summary: Only those washed by Jesus can walk the living way to the Father.

The “living way” recalls Heb 10:20.

Cite (SBL): Origen, Comm. Jo. 32.81 (Preuschen 4:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-81).

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32.82Preuschen 4:437

Μωσῆς μὲν οὖν ἐδεῖτο ὑπολύσασθαι τὸ ὑπόδημα ἀπὸ τῶν ποδῶν αὐτοῦ ἐπείπερ ἐφʼ ὃν ἐφθάκει τόπον, ἐν ᾦ εἱστήκει, γῆ ἁγία ἦν· ὁμοίως δὲ ὁ τοῦ Ναυῆ Ἰησοῦς.

Mōsēs men oun edeito hypolysasthai to hypodēma apo tōn podōn autou epeiper ephʼ hon ephthakei topon, en ǭ heistēkei, gē hagia ēn; homoiōs de ho tou Nauē Iēsous.

Moses, then, had to loose the sandal from his feet, since the place he had reached, on which he stood, was holy ground; and likewise Jesus the son of Nave.

Exod 3:5 (allusion, high confidence) · Josh 5:15 (allusion, high confidence)

Notes and citation

Summary: Moses and Joshua had to remove their sandals on holy ground.

The references are Exod 3:5 and Josh 5:15. “Jesus the son of Nave” is the Septuagint's name for Joshua son of Nun.

Cite (SBL): Origen, Comm. Jo. 32.82 (Preuschen 4:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-82).

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32.83Preuschen 4:437

οἱ δὲ μαθηταὶ τοῦ Ἰησοῦ, ἵνα ὁδεύσωσιν τὴν ζῶσαν καὶ ἔμψυχον ὁδόν, οὐ μόνον ἀρκοῦνται τῷ μὴ ἔχειν ὑποδήματα κατὰ τὴν ὁδόν, τοῦτο τοῖς ἀποστόλοις αὐτοῦ ἐντειλαμένου τοῦ Ἰησοῦ, ἀλλὰ γὰρ ἔδει πρὸς τὸ ὁδεῦσαι τὴν ὁδὸν ταύτην αὐτοῖς καὶ τὸ νίψασθαι ὑπὸ τοῦ Ἰησοῦ ἀποθεμένου τὰ ἱμάτια, τάχα μὲν ινα καθαροὺς αὐτῶν τοὺς πόδας ποιήσῃ καθαρωτέρους, τάχα δὲ ἵνα τὸν ἐν τοῖς ποσὶ τῶν μαθητῶν ῥύπον ἀναλάβῃ εἰς τὸ ἑαυτοῦ σῶμα διὰ τοῦ λεντίου, ᾦ μόνῳ περιεζωσμένος ἦν. Αὐτὸς γὰρ τὰς ἀσθενείας ἡμῶν φέρει.

hoi de mathētai tou Iēsou, hina hodeusōsin tēn zōsan kai empsychon hodon, ou monon arkountai tǭ mē echein hypodēmata kata tēn hodon, touto tois apostolois autou enteilamenou tou Iēsou, alla gar edei pros to hodeusai tēn hodon tautēn autois kai to nipsasthai hypo tou Iēsou apothemenou ta himatia, tacha men ina katharous autōn tous podas poiēsę̄ katharōterous, tacha de hina ton en tois posi tōn mathētōn rhypon analabę̄ eis to heautou sōma dia tou lentiou, ǭ monǭ periezōsmenos ēn. Autos gar tas astheneias hēmōn pherei.

But Jesus' disciples, in order to travel the living and animate way, are not only content with having no sandals for the journey, as Jesus commanded his apostles; to travel this way they also needed to be washed by Jesus when he had laid aside his garments: perhaps to make their clean feet cleaner, perhaps to take up the dirt on the disciples' feet into his own body through the towel, the only thing with which he was girded. For “he himself bears our weaknesses.”

Matt 10:10 (allusion, high confidence) · Isa 53:4 (quotation, high confidence) · Matt 8:17 (allusion, medium confidence)

Notes and citation

Summary: The disciples needed more than bare feet: Jesus washed them, perhaps taking their dirt on himself, as he bears our weaknesses.

The references are Matt 10:10 and Isa 53:4 (compare Matt 8:17).

Notes on the original text

Digital text corrected (stray sign in the digital text): ±ᾦ → ᾦ.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.83 (Preuschen 4:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-83).

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32.84Preuschen 4:437

Ὅρα γοῦν ὅτι μέλλων νίπτειν τοὺς πόδας τῶν μαθητῶν οὐκ ἄλλον καιρὸν ἐπελέξατο ἢ ὅτε ὁ διάβολος ἤδη βεβλήκει εἰς τὴν καρδίαν, ἵνα παραδῷ αὐτὸν Ἰούδας Σίμωνος Ἰσκαριώτης, καὶ ἡ ὑπὲρ ἀνθρώπων ἔμελλεν γίνεσθαι οἰκονομία.

Hora goun hoti mellōn niptein tous podas tōn mathētōn ouk allon kairon epelexato ē hote ho diabolos ēdē beblēkei eis tēn kardian, hina paradǭ auton Ioudas Simōnos Iskariōtēs, kai hē hyper anthrōpōn emellen ginesthai oikonomia.

Observe, then, that when he was about to wash the disciples' feet he chose no other time than when the devil had already put it into the heart of Judas son of Simon Iscariot to betray him, and the dispensation on behalf of men was about to take place.

John 13:2 (allusion, high confidence)

Notes and citation

Summary: Jesus chose to wash their feet just when Judas's betrayal and the passion were at hand.

The reference is John 13:2. “Dispensation” (οἰκονομία) here means the passion and saving work of Christ.

Notes on the original text

Digital text corrected (stray accent mark in the digital text): οἰκον΄ομία → οἰκονομία.

Cite (SBL): Origen, Comm. Jo. 32.84 (Preuschen 4:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-84).

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32.85Preuschen 4:437

πρὸ γὰρ τούτου εὔκαιρον οὐκ ἦν νίψασθαι τοὺς πόδας ὑπὸ τοὺ Ἰησοῦ τοὺς μαθητάς. τίς γὰρ αν τὸν ἐν τῷ μεταξὺ ἕως τοῦ πάθους ῥύπον τῶν ποδῶν αὐτῶν ἀπένιψεν ἄν; ἀλλʼ οὐδὲ ἐν τῷ καιρῷ τοῦ πάθους· ἄλλος γὰρ Ἰησοῦς οὐκ ἦν ὁ νίπτων αὐτῶν τοὺς πόδας.

pro gar toutou eukairon ouk ēn nipsasthai tous podas hypo tou Iēsou tous mathētas. tis gar an ton en tǭ metaxy heōs tou pathous rhypon tōn podōn autōn apenipsen an? allʼ oude en tǭ kairǭ tou pathous; allos gar Iēsous ouk ēn ho niptōn autōn tous podas.

For before this it was not the right time for the disciples to have their feet washed by Jesus; for who would have washed off the dirt that gathered on their feet in the interval up to the passion? Nor was it the right time during the passion, for there was no other Jesus to wash their feet.

Notes and citation

Summary: The washing could not come earlier, nor during the passion itself.

Notes on the original text

Digital text corrected (stray letter in the digital text): πρὸς γὰρ τούτου → πρὸ γὰρ τούτου.

Cite (SBL): Origen, Comm. Jo. 32.85 (Preuschen 4:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-85).

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32.86Preuschen 4:437

ἀλλʼ οὐδὲ μετὰ τὴν οἰκονομίαν· ἤδη γὰρ ὥρα τοῦ ἁγίου πνεύματος ἐπιδημήσαντος τοῖς μαθηταῖς ἦν, γενομένοις καθαροῖς καὶ νιψαμένοις τοὺς πόδας, καὶ ἤδη ἔχουσιν ἑτοίμους αὐτοὺς καὶ ὡραίους πρὸς τὸ ἐν τῷ πνεύματι εὐαγγελίζεσθαι τὰ ἀγαθά.

allʼ oude meta tēn oikonomian; ēdē gar hōra tou hagiou pneumatos epidēmēsantos tois mathētais ēn, genomenois katharois kai nipsamenois tous podas, kai ēdē echousin hetoimous autous kai hōraious pros to en tǭ pneumati euangelizesthai ta agatha.

Nor after the dispensation; for then it was already the hour of the Holy Spirit's coming to dwell with the disciples, who had become clean and had had their feet washed, and who already had them ready and beautiful for bringing good news of good things in the Spirit.

Notes and citation

Summary: After the passion came the time of the Spirit, for which the disciples' feet were already prepared.

Notes on the original text

Digital text corrected (misread letter in the digital text): ἐπιδημάσαντος → ἐπιδημήσαντος.

Cite (SBL): Origen, Comm. Jo. 32.86 (Preuschen 4:437; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-86).

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32.87Preuschen 4:437–438

τοιοῦτον οὖν ἐστιν τὸ »Ὅ ἐγὼ ποιῶ σὺ »οὐκ οἶδας ἄρτι, γνώσῃ δὲ μετὰ ταῦτα«· σύμβολόν ἐστιν τὸ νίψασθαι ὑμῶν τοὺς πόδας ὑπʼ ἐμοῦ τοῦ καθαρθῆναι τὰς βάσεις τῶν ψυχῶν ὑμῶν, ἵνα γένωνται ὡραῖοι, μελλόντων ὑμῶν εὐαγγελίζεθαι τὰ ἀγαθὰ καὶ καθαροῖς τοῖς ποσὶν ἐπιβαίνειν ταῖς τῶν ἀνθρώπων ψυχαῖς.

toiouton oun estin to »Ho egō poiō sy »ouk oidas arti, gnōsę̄ de meta tauta«; symbolon estin to nipsasthai hymōn tous podas hypʼ emou tou katharthēnai tas baseis tōn psychōn hymōn, hina genōntai hōraioi, mellontōn hymōn euangelizethai ta agatha kai katharois tois posin epibainein tais tōn anthrōpōn psychais.

Such, then, is the meaning of “What I am doing you do not know now, but you will know afterward”: the washing of your feet by me is a symbol of the cleansing of the steps of your souls, so that they may become beautiful, since you are about to bring good news of good things and to tread with clean feet upon the souls of men.

John 13:7 (quotation, high confidence) · Rom 10:15 (allusion, medium confidence)

Notes and citation

Summary: The washing symbolizes the cleansing of the apostles' souls for preaching the gospel.

The quotation is John 13:7.

Cite (SBL): Origen, Comm. Jo. 32.87 (Preuschen 4:437–438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-87).

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32.88Preuschen 4:438

τοῦτο δὲ τὸ μυστήριον σὺ νῦν μὲν οὐκ οἶδας, ἅτε μηδέπω χωρῶν τὴν γνῶσιν αὐτοῦ, εὐκαιρότερον ἐσομένην ἐν σοὶ ἐπὰν νίψῃ τοὺς πόδας ὑπʼ ἐμοῦ· μετὰ δὲ ταῦτα γνώσει ἐν τῷ τοῦτο συνιέναι φωτιζόμενος τῇ περὶ οὐκ εὐκαταφρονήτου καὶ βραχέος τινὸς γνώσει.

touto de to mystērion sy nyn men ouk oidas, hate mēdepō chōrōn tēn gnōsin autou, eukairoteron esomenēn en soi epan nipsę̄ tous podas hypʼ emou; meta de tauta gnōsei en tǭ touto synienai phōtizomenos tę̄ peri ouk eukataphronētou kai bracheos tinos gnōsei.

“This mystery you do not know now, since you do not yet have room for the knowledge of it, which will come to you more fittingly once you have been washed as to the feet by me; but afterward you will know, when you are enlightened to understand this, with a knowledge of no contemptible or trifling matter.”

John 13:7 (allusion, high confidence)

Notes and citation

Summary: Peter would understand the mystery only after being washed and enlightened.

Origen paraphrases Jesus' words in John 13:7.

Notes on the original text

Digital text corrected (dropped letter in the digital text): τινὸς νώσει → τινὸς γνώσει.

Cite (SBL): Origen, Comm. Jo. 32.88 (Preuschen 4:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-88).

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32.89Preuschen 4:438

ταῦτα δὲ λέγοντος τῷ Πέτρῳ τοῦ Ἰησοῦ, ὁ μαθητὴς ἀποκρίνεται οὐκ ἐπιστημονικὴν ἀπόκρισιν, πλὴν φαντασίαν ἐξαποστέλλουσαν τοῦ πρὸς τὸν Ἰησοῦν τιμητικοῦ καὶ σεβασμίου, φαντασίαν διεψευσμένην ἔτι. διόπερ, ἐπεὶ μὴ συμφέρουσα ἦν τῷ Πέτρῳ ἡ ἀπόκρισις αὐτοῦ.

tauta de legontos tǭ Petrǭ tou Iēsou, ho mathētēs apokrinetai ouk epistēmonikēn apokrisin, plēn phantasian exapostellousan tou pros ton Iēsoun timētikou kai sebasmiou, phantasian diepseusmenēn eti. dioper, epei mē sympherousa ēn tǭ Petrǭ hē apokrisis autou.

When Jesus said this to Peter, the disciple gave an answer not from knowledge, but one that conveyed an impression of honor and reverence toward Jesus, an impression still mistaken. Therefore, since his answer was not to Peter's advantage,

Notes and citation

Summary: Peter's reply came from reverence, not understanding.

Cite (SBL): Origen, Comm. Jo. 32.89 (Preuschen 4:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-89).

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32.90Preuschen 4:438

οὐκ ἐᾷ αὐτὴν γενέσθαι ἀληθῆ ὁ τὰ ἐπὶ βλάβῃ ἀληθευσόμενα τῇ τοῦ λέγοντος πρεπόντως ἑαυτοῦ τῇ χρηστότητι κωλύων.

ouk eą autēn genesthai alēthē ho ta epi blabę̄ alētheusomena tę̄ tou legontos prepontōs heautou tę̄ chrēstotēti kōlyōn.

he who, as befits his own kindness, prevents words from coming true to the speaker's harm does not allow it to come true.

Notes and citation

Summary: Jesus in his kindness would not let Peter's harmful vow come true.

Notes on the original text

Digital text corrected (transposed letters in the digital text): ἀηλθῆ → ἀληθῆ.

Cite (SBL): Origen, Comm. Jo. 32.90 (Preuschen 4:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-90).

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32.91Preuschen 4:438

ὁ μὲν γὰρ Πέτρος φησίν· »Οὐ μὴ νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα« καὶ ἀπεφήνατο, κρίναντος τοῦ Ἰησοῦ νίπτειν αὐτοῦ τοὺς πόδας, τὸ μὴ νιφθήσεσθαι ὑπʼ αὐτοῦ καὶ μὴ νιφθήσεσθαι εἰς τὸν ἅπαντα αἰῶνα· ὁ δὲ βλέπων λυσιτελέστερον εἶναι τὸ ἐν τούτῳ ψεύσασθαι τὸν Πέτρον τοῦ ἀληθεῦσαι αὐτὸν ὑποδείκνυσι τὸν ἐν τῷ μὴ δεῖν ἀληθεύειν τοῦτο εἰρηκότα λυσιτελές, φήσας· »Ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος »μετʼ ἐμοῦ«.

ho men gar Petros phēsin; »Ou mē nipsę̄s mou tous podas eis ton aiōna« kai apephēnato, krinantos tou Iēsou niptein autou tous podas, to mē niphthēsesthai hypʼ autou kai mē niphthēsesthai eis ton hapanta aiōna; ho de blepōn lysitelesteron einai to en toutǭ pseusasthai ton Petron tou alētheusai auton hypodeiknysi ton en tǭ mē dein alētheuein touto eirēkota lysiteles, phēsas; »Ean mē nipsō se, ouk echeis meros »metʼ emou«.

For Peter says, “You shall never wash my feet,” and, when Jesus had decided to wash his feet, declared that he would not be washed by him, and not be washed for all eternity. But Jesus, seeing that it was more profitable for Peter to prove false in this than to prove true, shows that it was profitable for the one who had said it not to speak the truth, by saying, “Unless I wash you, you have no part with me.”

John 13:8 (quotation, high confidence)

Notes and citation

Summary: Jesus showed Peter it was better for his vow to prove false.

The quotations are John 13:8.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.91 (Preuschen 4:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-91).

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32.92Preuschen 4:438

εἴπερ οὖν ὁ Πέτρος ἔμελλεν ἀποφηνάμενος μὲν τὸ »Οὐ μὴ νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα«, καὶ ἀληθεύων ἐν τούτῳ μὴ ἕξειν μετὰ τοῦ Ἰησοῦ μέρος, ἔμελλεν δὲ ἔχειν μέρος μὴ ἀληθεύων, ἐφʼ ᾦ φθάσας εἶπεν προπετῶς, τί ἄλλο πράττειν ἐχρῆν ἢ μὴ ἀληθεύειν;

eiper oun ho Petros emellen apophēnamenos men to »Ou mē nipsę̄s mou tous podas eis ton aiōna«, kai alētheuōn en toutǭ mē hexein meta tou Iēsou meros, emellen de echein meros mē alētheuōn, ephʼ ǭ phthasas eipen propetōs, ti allo prattein echrēn ē mē alētheuein?

If, then, Peter, having declared, “You shall never wash my feet,” was going to have no part with Jesus if he proved true in this, but was going to have a part if he did not prove true in what he had rashly said beforehand, what else ought he to have done than not prove true,

John 13:8 (quotation, high confidence)

Notes and citation

Summary: Peter had to let his rash word prove false in order to have a part with Jesus.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.92 (Preuschen 4:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-92).

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32.93Preuschen 4:438

ἵνα μὴ τὸ ἀληθεύειν τοῦτο ποιήσῃ αὐτὸν μὴ ἔχειν μετὰ τοῦ Ἰησοῦ μέρος, ψεύστην αὐτὸν ἀποδείξαντος ἐν τῷ νίψασθαι τοὺς πόδας αὐτοῦ.

hina mē to alētheuein touto poiēsę̄ auton mē echein meta tou Iēsou meros, pseustēn auton apodeixantos en tǭ nipsasthai tous podas autou.

so that proving true in this might not leave him without a part with Jesus, since Jesus showed him to be a liar by washing his feet?

Notes and citation

Summary: Jesus made Peter's vow false by washing him.

Notes on the original text

Digital text corrected (stray letter in the digital text): μνέρος → μέρος.

Cite (SBL): Origen, Comm. Jo. 32.93 (Preuschen 4:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-93).

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32.94Preuschen 4:438

γέγραπται γάρ· »Πᾶς ἄνθρωπος ψεύστης«· εὐκαίρως δέ ποτε χρησόμεθα τῷ ῥητῷ ἐπὶ τῶν προπετέστερον καὶ ἀκρίτως εἰπόντων τι ποιήσειν ὅπερ αὐτοῖς μὴ λυσιτελεῖ ἐμμένουσι τῷ κακῶς κεκριμένῳ.

gegraptai gar; »Pas anthrōpos pseustēs«; eukairōs de pote chrēsometha tǭ rhētǭ epi tōn propetesteron kai akritōs eipontōn ti poiēsein hoper autois mē lysitelei emmenousi tǭ kakōs kekrimenǭ.

For it is written, “Every man is a liar.” We shall make timely use of this text with regard to those who have rashly and without judgment said they will do something that is not to their profit, and who persist in what was wrongly decided.

Ps 116:11 (115:2 LXX) (quotation, high confidence) · Rom 3:4 (allusion, medium confidence)

Notes and citation

Summary: This passage can be used to persuade people to abandon rash promises that harm them.

The quotation is Ps 116:11 (115:2 LXX); compare Rom 3:4.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.94 (Preuschen 4:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-94).

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32.95Preuschen 4:438–439

ὑποδεικνύντες γὰρ αὐτοῖς ὅτι οὐχ ἕξουσιν μὲν μετὰ τοῦ Ἰησοῦ μέρος, τὴν προπετῆ ἐν ἐπαγγελείᾳ τηρήσαντες φωνήν, δυνήσονται δὲ ἀθετηθέντος τοῦ προειρημένου ἐλπίδα ἔχειν ἀγαθήν, ἀποστήσομεν αὐτοὺς τοῦ ἐμμένειν τοῖς κακῶς κεκριμένοις, κἂν μετὰ ὅρκου διὰ πολλὴν προπέτειαν τὸ τοιοῦτόν ποτε γένηται.

hypodeiknyntes gar autois hoti ouch hexousin men meta tou Iēsou meros, tēn propetē en epangeleią tērēsantes phōnēn, dynēsontai de athetēthentos tou proeirēmenou elpida echein agathēn, apostēsomen autous tou emmenein tois kakōs kekrimenois, kan meta horkou dia pollēn propeteian to toiouton pote genētai.

For by showing them that they will not have a part with Jesus if they keep the rash word of their promise, but that they can have good hope if what they said beforehand is set aside, we shall draw them away from persisting in what was wrongly decided, even if such a thing was once done with an oath through great rashness.

Notes and citation

Summary: People should be persuaded to set aside rash promises, even sworn ones, rather than persist in them.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.95 (Preuschen 4:438–439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-95).

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32.96Preuschen 4:439

καὶ φήσομεν ὅτι ὥσπερ ὁ εἰπὼν Πέτρος· »Οὐ μὴ »νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα«, κωλύεται ἐμμένειν τῇ τοῦ λελεγμένου ὁμολογίᾳ, ἵνα ἔχῃ μετὰ τοῦ Ἰησοῦ μερος, οὕτως καὶ σὺ ὁ δεῖνα ἁμαρτὼν τὴν προπέτειαν καὶ ἀκρίτως ἐπαγγειλάμενος τόδε, βέλτιον ἂν ποιήσαις μεταθέμενος ἐπὶ τὸ τόδε πρᾶξαι εὐλογώτερον ἀπὸ τοῦ ἐμμένειν τῷ κακῶς κριθέντι.

kai phēsomen hoti hōsper ho eipōn Petros; »Ou mē »nipsę̄s mou tous podas eis ton aiōna«, kōlyetai emmenein tę̄ tou lelegmenou homologią, hina echę̄ meta tou Iēsou meros, houtōs kai sy ho deina hamartōn tēn propeteian kai akritōs epangeilamenos tode, beltion an poiēsais metathemenos epi to tode praxai eulogōteron apo tou emmenein tǭ kakōs krithenti.

And we shall say: just as Peter, who said, “You shall never wash my feet,” is prevented from persisting in the declaration he had made, so that he may have a part with Jesus, so you too, so-and-so, who sinned by rashness and promised this without judgment, would do better to change your mind and do that other thing, which is more reasonable, rather than persist in what was wrongly decided.

John 13:8 (quotation, high confidence)

Notes and citation

Summary: Like Peter, one who made a rash promise should change course.

Topics: Ethics

Cite (SBL): Origen, Comm. Jo. 32.96 (Preuschen 4:439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-96).

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32.97Preuschen 4:439

ἐπιστήσαντες δὲ τῷ τε »Ὃ »ἐγὼ ποιῶ σὺ οὐκ οἶδας ἄρτι, γνώσῃ δὲ μετὰ ταῦτα«, καὶ τῷ »Ἐὰν »μὴ νίψω σε, οὐκ ἔχεις μέρος μετʼ ἐμοῦ«, οἱ μὴ βουλόμενοι τοῦτο καὶ τὰ τούτῳ παραπλήσια τροπολογεῖν αἰδεσθέντες παραδεξάσθωσαν τὸ τοιοῦτον εἶδος τῶν εὐαγγελικῶν ἐξετάσεων· ἢ μὴ βουλόμενοι δεικνύτωσαν πῶς εὔλογόν ἐστιν τόν, ὡς ἂν ἐκεῖνοι λέγοιεν, διὰ σεβασμὸν τοῦ Ἰησοῦ εἰπόντα· »Οὐ μὴ νίψῃς μου τοὺς πόδας εἰς τὸν »αἰῶνα« τῷ διδασκάλῳ ἀκοῦσαι ὡς ἄρα οὐχ ἕξει μέρος μετὰ τοῦ υἱοῦ τοῦ θεοῦ, ὡς διὰ μέγιστον ἁμάρτημα τὸ μὴ <ἠθεληκέναι> νενίφθαι τοὺς πόδας ὑπʼ αὐτοῦ.

epistēsantes de tǭ te »Ho »egō poiō sy ouk oidas arti, gnōsę̄ de meta tauta«, kai tǭ »Ean »mē nipsō se, ouk echeis meros metʼ emou«, hoi mē boulomenoi touto kai ta toutǭ paraplēsia tropologein aidesthentes paradexasthōsan to toiouton eidos tōn euangelikōn exetaseōn; ē mē boulomenoi deiknytōsan pōs eulogon estin ton, hōs an ekeinoi legoien, dia sebasmon tou Iēsou eiponta; »Ou mē nipsę̄s mou tous podas eis ton »aiōna« tǭ didaskalǭ akousai hōs ara ouch hexei meros meta tou huiou tou theou, hōs dia megiston hamartēma to mē <ēthelēkenai> neniphthai tous podas hypʼ autou.

Those who do not wish to interpret this and similar passages figuratively should, after attending to “What I am doing you do not know now, but you will know afterward” and to “Unless I wash you, you have no part with me,” be ashamed and accept this kind of examination of the Gospels. Or, if they are unwilling, let them show how it is reasonable that one who said, as they would put it, out of reverence for Jesus, “You shall never wash my feet,” should hear from his teacher that he would have no part with the Son of God, as if not having been willing to have his feet washed by him were a very great sin.

John 13:7–8 (quotation, high confidence)

Notes and citation

Summary: Literal interpreters cannot explain why refusing a mere foot-washing would cost Peter his part with Christ.

The quotations are John 13:7–8.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.97 (Preuschen 4:439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-97).

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32.98Preuschen 4:439

τὸ μὲν γὰρ > ἐὰν τόδε τὸ πταῖσμα ποιήσεις, οὐχ ἕξεις μέρος μετʼ ἐμοῦ< χώραν ἂν εἶχε λεγόμενον περὶ τῶν προφανῶς ἁμαρτημάτων· τὸ δὲ »Εὰν μὴ νίψω σε, οὐκ ἔχεις μέρος μετʼ ἐμοῦ« οὐδαμῶς ἔχει τὸ εὔλογον κατὰ τοῦ ἱσταμένου ἐν τῷ τοὺς σωματικοὺς πόδας μὴ ἠθεληκέναι νίψασθαι τὸν Πέτρον.

to men gar > ean tode to ptaisma poiēseis, ouch hexeis meros metʼ emou< chōran an eiche legomenon peri tōn prophanōs hamartēmatōn; to de »Ean mē nipsō se, ouk echeis meros metʼ emou« oudamōs echei to eulogon kata tou histamenou en tǭ tous sōmatikous podas mē ēthelēkenai nipsasthai ton Petron.

For “If you commit this fault, you will have no part with me” would have a place if said about manifest sins; but “Unless I wash you, you have no part with me” is in no way reasonable against Peter, if he merely held out against having his bodily feet washed.

John 13:8 (quotation, high confidence)

Notes and citation

Summary: The threat makes sense only if the washing means more than washing bodily feet.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.98 (Preuschen 4:439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-98).

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32.99Preuschen 4:439

νίπτοντος δὲ αὐτοῦ τοὺς πόδας, <ἀν>ημερώτατα [ἃ], ὅπερ οὐ θέμις λέγειν, ὁ διδάσκαλος δόξει ἀποκεκρίσθαι τῷ τιμῶντι αὐτὸν μαθητῇ, ὅπερ ἐστὶν ἀτοπώτατον.

niptontos de autou tous podas, <an>ēmerōtata [ha], hoper ou themis legein, ho didaskalos doxei apokekristhai tǭ timōnti auton mathētę̄, hoper estin atopōtaton.

And, since he was washing his feet, the teacher would seem (what it is not right to say) to have answered most harshly the disciple who honored him, which is utterly absurd.

Notes and citation

Summary: Read literally, Jesus would seem to answer a reverent disciple harshly, which is absurd.

The angle brackets and square brackets in the Greek are the editor's additions and deletions.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.99 (Preuschen 4:439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-99).

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32.100Preuschen 4:439

Διὰ τοῦτο παρέχωμεν τῷ Ἰησοῦ τοὺς πόδας ἡμῶν καὶ νῦν ἐγειρομένῳ ἐκ τοῦ δείπνου, καὶ τιθέντι τὰ ἱμάτια καὶ λαμβάνοντι λέντιον καὶ διαζωννύντι ἑαυτόν, καὶ βάλλοντι ὕδωρ εἰς τὸν νιπτῆρα καὶ ἀρχομένῳ νίπτειν τοὺς πόδας Ἡμῶν, ὡς μαθητῶν, καὶ ἐκμάσσειν τῷ λεντίῳ, ᾦ διʼ ἡμᾶς γενόμενος ἐν μέσῳ ἡμῶν ὡς ὁ διακονῶν διαζώννυται.

Dia touto parechōmen tǭ Iēsou tous podas hēmōn kai nyn egeiromenǭ ek tou deipnou, kai tithenti ta himatia kai lambanonti lention kai diazōnnynti heauton, kai ballonti hydōr eis ton niptēra kai archomenǭ niptein tous podas Hēmōn, hōs mathētōn, kai ekmassein tǭ lentiǭ, ǭ diʼ hēmas genomenos en mesǭ hēmōn hōs ho diakonōn diazōnnytai.

Therefore let us offer our feet to Jesus, who even now rises from supper, lays aside his garments, takes a towel and girds himself, pours water into the basin, and begins to wash our feet as disciples and to wipe them with the towel with which he girds himself, having come to be among us, for our sake, as one who serves.

John 13:4–5 (allusion, high confidence) · Luke 22:27 (allusion, high confidence)

Notes and citation

Summary: We too should offer our feet to Jesus, who still serves and washes his disciples.

The references are John 13:4–5 and Luke 22:27.

Notes on the original text

Digital text corrected (chapter number leaked into the digital text, and misread letters): ΙΧ. Δαὶ τοῦτο → Διὰ τοῦτο.

Cite (SBL): Origen, Comm. Jo. 32.100 (Preuschen 4:439; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-100).

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32.101Preuschen 4:439–440

ἐὰν γὰρ μὴ ποιήσωμεν τοῦτο, οὐχ ἕξομεν μετʼ αὐτοῦ μέρος οὐδὲ ὡραῖοι ἔσονται οἱ πόδες ἡμῶν, καὶ μάλιστα ὅτε ζηλοῦντες τὰ μείζονα χαρίσματα θέλομεν ἐγκαταταχθῆναι τοῖς εὐαγγελιζομένοις τὰ ἀγαθά.

ean gar mē poiēsōmen touto, ouch hexomen metʼ autou meros oude hōraioi esontai hoi podes hēmōn, kai malista hote zēlountes ta meizona charismata thelomen enkatatachthēnai tois euangelizomenois ta agatha.

For if we do not do this, we shall have no part with him, nor will our feet be beautiful, especially when, eagerly desiring the greater gifts, we wish to be enrolled among those who bring good news of good things.

John 13:8 (allusion, high confidence) · 1 Cor 12:31 (allusion, high confidence) · Rom 10:15 (allusion, medium confidence)

Notes and citation

Summary: Without his washing we have no part with him and cannot be true evangelists.

The references are John 13:8, 1 Cor 12:31, and Rom 10:15.

Cite (SBL): Origen, Comm. Jo. 32.101 (Preuschen 4:439–440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-101).

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32.102Preuschen 4:440

πλῆν ὄτι προπετής ἐστι Πέτρος ἀκούσας τὸ »Ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος μετʼ ἐμοῦ« αἰτούμενος ἐν τῷ παρασχεῖν τοὺς πόδας τῷ Ἰησοῦ, ὑπερβάλλειν ἐθέλει τὰ μέτρα τῆς αἰτήσεως αὐτοῦ, καὶ παρεῖχεν νιφθησομένους ὑπὸ τοῦ Ἰησοῦ οὐκέτι τοὺς πόδας μόνους, ἀλλʼ ἤδη καὶ τὰς χεῖρας, ἄς οὐκέτι νίπτεσθαι ὁ Ἰησοῦς ἤθελεν, ὄταν ἄρτον ἐσθίωσιν, καταφρονῶν τῶν λεγομένων ὄτι »Οἱ μαθηταί σου οὐ νἰπτονται τὰς χεῖρας, ὄταν ἄρτον »ἐσθίωσιν«, καὶ πρὸς ταῖς χερσὶν τὴν κεφαλήν, ἤν οὐδὲ κατακαλύπτεσθαι ἔτι Ἰησοῦς ἐβούλετο, ἐφʼ ἦς ἡ εἰκὼν καὶ ἡ δόξα ἤδη ἦν τοῦ θεοῦ.

plēn oti propetēs esti Petros akousas to »Ean mē nipsō se, ouk echeis meros metʼ emou« aitoumenos en tǭ paraschein tous podas tǭ Iēsou, hyperballein ethelei ta metra tēs aitēseōs autou, kai pareichen niphthēsomenous hypo tou Iēsou ouketi tous podas monous, allʼ ēdē kai tas cheiras, as ouketi niptesthai ho Iēsous ēthelen, otan arton esthiōsin, kataphronōn tōn legomenōn oti »Hoi mathētai sou ou niptontai tas cheiras, otan arton »esthiōsin«, kai pros tais chersin tēn kephalēn, ēn oude katakalyptesthai eti Iēsous ebouleto, ephʼ ēs hē eikōn kai hē doxa ēdē ēn tou theou.

Yet Peter is rash. Having heard, “Unless I wash you, you have no part with me,” and asking for this by offering his feet to Jesus, he wants to exceed the measure of his request, and offered to be washed by Jesus no longer his feet only but now his hands too: hands which Jesus no longer wanted washed when they eat bread, disregarding the complaint, “Your disciples do not wash their hands when they eat bread”; and besides the hands, his head: which Jesus no longer wanted even to be covered, since on it was already the image and glory of God.

John 13:8–9 (allusion, high confidence) · Matt 15:2 (quotation, high confidence) · 1 Cor 11:7 (allusion, high confidence)

Notes and citation

Summary: Peter rashly overreached, offering hands and head, which Jesus did not wish washed.

The references are John 13:8–9, Matt 15:2, and 1 Cor 11:7.

Notes on the original text

Digital text corrected (stray letter in the digital text): ὑλπερβάλλειν → ὑπερβάλλειν.

Cite (SBL): Origen, Comm. Jo. 32.102 (Preuschen 4:440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-102).

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32.103Preuschen 4:440

ἀρκεῖται γὰρ ἡμῖν, ἐπὰν ἔλθωμεν εἰς ταὐτὸ τοῖς τοῦ Ἰησοῦ μαθηταῖς καιροῦ, τὸ τοὺς πόδας αὐτῷ παρέχειν νίψοντι καὶ ἐκμάσσοντι μόνους· »Ὁ γὰρ λελουμένος οὐκ ἔχει χρείαν νίψασθαι »ἀλλʼ ἔστιν καθαρὸς ὄλος«· εἰ δέ τις μή ἐστιν ὄλος καθαρός, οὐκ ἐλούσατο.

arkeitai gar hēmin, epan elthōmen eis tauto tois tou Iēsou mathētais kairou, to tous podas autǭ parechein nipsonti kai ekmassonti monous; »Ho gar leloumenos ouk echei chreian nipsasthai »allʼ estin katharos olos«; ei de tis mē estin olos katharos, ouk elousato.

For it is enough for us, when we come to the same occasion as Jesus' disciples, to offer him our feet alone, for him to wash and wipe; for “he who has bathed has no need to wash, but is wholly clean”; and if someone is not wholly clean, he has not bathed.

John 13:10 (quotation, high confidence)

Notes and citation

Summary: It is enough to offer our feet to Jesus; whoever has bathed is wholly clean.

The quotation is John 13:10.

Notes on the original text

Digital text corrected (word from the preceding line repeated in the digital text (John 13:10 reads νίψασθαι)): χρείαν νίψοντι »ἀλλʼ → χρείαν νίψασθαι »ἀλλʼ.

Cite (SBL): Origen, Comm. Jo. 32.103 (Preuschen 4:440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-103).

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32.104Preuschen 4:440

Ζητήσαι δέ τις ἄν, εἰ ὁ λελουμένος οὐκ ἔχει χρείαν νἰψασθαι ἀλλʼ ἔσιν καθαρός, καὶ ἦσαν οἱ τοῦ Ἰησοῦ μαθηταὶ καθαροί, ὡς λελουμένοι, πῶς βάλλει ὔδωρ εἰς τὸν νιπτῆρα καὶ ἤρξατο νίπτειν τοὺς πόδας τῶν μαθητῶν ὁ Ἰησοῦς;

Zētēsai de tis an, ei ho leloumenos ouk echei chreian nipsasthai allʼ esin katharos, kai ēsan hoi tou Iēsou mathētai katharoi, hōs leloumenoi, pōs ballei ydōr eis ton niptēra kai ērxato niptein tous podas tōn mathētōn ho Iēsous?

But someone might ask: if he who has bathed has no need to wash but is clean, and Jesus' disciples were clean as having bathed, how is it that Jesus pours water into the basin and begins to wash the disciples' feet?

John 13:5 (allusion, high confidence) · John 13:10 (allusion, high confidence)

Notes and citation

Summary: Why wash those who were already clean?

Notes on the original text

Digital text corrected (stray letter in the digital text): Ζητήλσαι → Ζητήσαι.

Cite (SBL): Origen, Comm. Jo. 32.104 (Preuschen 4:440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-104).

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32.105Preuschen 4:440

εἰς τοῦτο δὲ καὶ προλαβόντες μὲν ἐκ μέρους εἰρήκαμεν καὶ νὺν ἐκείνοις ταῦτα προσθήσομεν.

eis touto de kai prolabontes men ek merous eirēkamen kai nyn ekeinois tauta prosthēsomen.

We have already spoken to this in part, anticipating it, and now we shall add the following to what was said there.

Notes and citation

Summary: Origen adds to his earlier answer.

Cite (SBL): Origen, Comm. Jo. 32.105 (Preuschen 4:440; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-105).

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32.106Preuschen 4:440–441

τὸ » Χρείαν ἔχομεν« ἐπὶ τῶν ἀναγκαίων, ὦν. ἄνευ διαζῆν τις οὐ δύναται, τέτακται· ὥστʼ ἄν ἐν σωματικοῖς εἰπεῖν χρείαν ἔχειν τὸν ἄνθρωπον οὐ πλειόνων, ἀλλὰ τούτων μόνων, περὶ ὦν φησιν ὁ Παῦλος· »Ἕχοντες δὲ διατροφὴν καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα«· τὰ δὲ εἰς πλοῦτον καὶ τρυφὴν συμβαλλόμενα ἐκ περιουσίας τοῖς ἁβροδιαίτοις περιγίνεται, οὐχ ὡς χρειώδη καὶ ὦν οὐκ ἄνευ, ἀλλʼ ὡς περισσά· οὔτω τοίνυν καὶ ποιούντων εἶναι ἐν τῷ λέγοντι· »Ἐγώ εἰμι ἡ ζωή«· τὰ δὲ ὑπὲρ ταὺτα, περὶ ὦν λέγεται· »Κατατρύφησον »τοῦ κυρίου, καὶ δώσει σοι τὰ αἰτήματα τῆς καρδίας σου«, καὶ ὄσα νοεῖται κατὰ τὸν παράδεισον τῆς τρυφῆς καὶ τὸν πλοῦτον καὶ τὴν δόξαν, τὰ ἐν τῇ ἀριστερᾷ τῆς σοφίας, κατὰ τὸν εἰπόντα· »Μῆκος γὰρ βίου καὶ ἔτη ζωῆς ἐν τῇ δεξιᾷ αὐτῆς, ἐν δὲ τῇ ἀριστερᾷ »αὐτῆς πλοῦτος καὶ δόξα« ὑπὲρ τὴν χρείαν εἶναι λεχθείη ἄν.

to » Chreian echomen« epi tōn anankaiōn, ōn. aneu diazēn tis ou dynatai, tetaktai; hōstʼ an en sōmatikois eipein chreian echein ton anthrōpon ou pleionōn, alla toutōn monōn, peri ōn phēsin ho Paulos; »Hechontes de diatrophēn kai skepasmata, toutois arkesthēsometha«; ta de eis plouton kai tryphēn symballomena ek periousias tois habrodiaitois periginetai, ouch hōs chreiōdē kai ōn ouk aneu, allʼ hōs perissa; outō toinyn kai poiountōn einai en tǭ legonti; »Egō eimi hē zōē«; ta de hyper tauta, peri ōn legetai; »Katatryphēson »tou kyriou, kai dōsei soi ta aitēmata tēs kardias sou«, kai osa noeitai kata ton paradeison tēs tryphēs kai ton plouton kai tēn doxan, ta en tę̄ aristerą tēs sophias, kata ton eiponta; »Mēkos gar biou kai etē zōēs en tę̄ dexią autēs, en de tę̄ aristerą »autēs ploutos kai doxa« hyper tēn chreian einai lechtheiē an.

“We have need” is used of necessary things, without which one cannot live. So in bodily matters one could say that a man has need not of many things but only of those of which Paul says, “Having food and clothing, with these we shall be content”; whereas what contributes to wealth and luxury comes to the delicate out of superfluity, not as needful and indispensable, but as superfluous. So too, then, … to be in him who says, “I am the life”; but what goes beyond these things, of which it is said, “Delight in the Lord, and he will give you the requests of your heart,” and all that is understood of the paradise of delight, and the wealth and glory that are in the left hand of wisdom, according to him who said, “For length of life and years of life are in her right hand, and in her left hand wealth and glory,” might be said to be beyond need.

Textual problem in this passage: see the notes.

1 Tim 6:8 (quotation, high confidence) · John 11:25 (quotation, medium confidence) · Ps 37:4 (36:4 LXX) (quotation, high confidence) · Gen 2:15 (allusion, low confidence) · Prov 3:16 (quotation, high confidence)

Notes and citation

Summary: “Need” means what is necessary; spiritual gifts beyond life itself are beyond need.

The quotations are 1 Tim 6:8, John 11:25 (or 14:6), Ps 37:4 (36:4 LXX), and Prov 3:16 (LXX); “paradise of delight” is the Septuagint's phrase for Eden (Gen 2:15; 3:23). The words καὶ ποιούντων are corrupt; the sense is probably “so too in spiritual things what is needful is to be in him who says …”.

Cite (SBL): Origen, Comm. Jo. 32.106 (Preuschen 4:440–441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-106).

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32.107Preuschen 4:441

καὶ μήποτε τοιοῦτόν ἐστιν τὸ μετὰ τὸ λούσασθαι νίψασθαι τοὺς πόδας ὑπὸ τοῦ τηλικούτου διδασκάλου καὶ σωτῆρος· τὸ γὰρ χάρισμα τοῦτο θεοῦ ὑπερπαίει τὴν χρείαν, ὤσπερ καὶ τὸ εἶναι ἐν δόξῃ ἡλίου ἤ σελήνης ἢ ἀστέρων ἐν τῇ ἱερᾷ τῶν νεκρῶν ἀναστάσει.

kai mēpote toiouton estin to meta to lousasthai nipsasthai tous podas hypo tou tēlikoutou didaskalou kai sōtēros; to gar charisma touto theou hyperpaiei tēn chreian, ōsper kai to einai en doxę̄ hēliou ē selēnēs ē asterōn en tę̄ hierą tōn nekrōn anastasei.

And perhaps such is the washing of the feet, after bathing, by so great a teacher and Savior: this gift of God exceeds need, just as being in the glory of the sun or moon or stars in the holy resurrection of the dead exceeds it.

1 Cor 15:41–42 (allusion, high confidence)

Notes and citation

Summary: The foot-washing is a gift beyond need, like the differing glories of the resurrection.

The reference is 1 Cor 15:41–42.

Cite (SBL): Origen, Comm. Jo. 32.107 (Preuschen 4:441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-107).

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32.108Preuschen 4:441

οὐκ ἔχει μὲν <οὖν> χρείαν ὁ καθαρὸς καὶ λουσάμενος νίψασθαι· νίπτεται δέ, κατὰ τὸ προαποδεδομένον, ἐπεὶ »Τῷ ἔχοντι παντὶ προστεθήσεται;« καὶ ὡς ὁ Ἰωάννης φησί· »Καὶ ὁ καθαρὸς καθαρισθήτω ἔτι, καὶ ὁ »ἄγιος ἁγιασθήτω«.

ouk echei men <oun> chreian ho katharos kai lousamenos nipsasthai; niptetai de, kata to proapodedomenon, epei »Tǭ echonti panti prostethēsetai?« kai hōs ho Iōannēs phēsi; »Kai ho katharos katharisthētō eti, kai ho »agios hagiasthētō«.

So the one who is clean and has bathed has no need to wash; yet he is washed, as was explained earlier, since “to everyone who has, more will be added”; and as John says, “And let the clean be cleansed still, and the holy be sanctified.”

Matt 25:29 (quotation, medium confidence) · Rev 22:11 (quotation, high confidence)

Notes and citation

Summary: The clean are washed further, because more is given to those who have.

The quotations are Matt 25:29 (freely) and Rev 22:11 (in a form with “clean” for “righteous”).

Cite (SBL): Origen, Comm. Jo. 32.108 (Preuschen 4:441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-108).

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32.109Preuschen 4:441

τὸ δὲ »Ὑμεῖς καθαροί ἐστε« ἀναφέρεται ἐπὶ τοὺς ἔνδεκα, ᾦ ἐπιφέρεται τὸ »Οὐχὶ πάντες« διὰ τὸν Ἰσκαριώτην· ᾔδει γὰρ τὸν παραδιδόντα αὐτόν, ἤδη ὄντα οὐ καθαρόν, πρῶτον μὲν ὄτι περὶ τῶν πτωχῶν οὐκ ἔμελεν αὐτῷ, ἀλλʼ ὄτι κλέπτης ἦν, καὶ τὸ γλωσσόκομον ἔχων τὰ βαλλόμενα ἐβάσταζεν· ὔστερον δὲ ἐπεὶ »Δείπνου γινομένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν »ἴνα παραδῷ αὐτὸν Ἰούδας Σίμωνος Ἰσκαριώτης«, οὐκ ἀπώσατο τὸ βεβλημένον.

to de »Hymeis katharoi este« anapheretai epi tous endeka, ǭ epipheretai to »Ouchi pantes« dia ton Iskariōtēn; ę̄dei gar ton paradidonta auton, ēdē onta ou katharon, prōton men oti peri tōn ptōchōn ouk emelen autǭ, allʼ oti kleptēs ēn, kai to glōssokomon echōn ta ballomena ebastazen; ysteron de epei »Deipnou ginomenou, tou diabolou ēdē beblēkotos eis tēn kardian »ina paradǭ auton Ioudas Simōnos Iskariōtēs«, ouk apōsato to beblēmenon.

“You are clean” refers to the eleven, and “but not all” is added because of Iscariot. For he knew the one betraying him, who was already not clean: first, because he did not care about the poor, but because he was a thief, and having the money-box he used to carry off what was put into it; and later, because, “during supper, the devil having already put it into the heart of Judas son of Simon Iscariot to betray him,” he did not thrust away what had been put there.

John 13:10–11 (quotation, high confidence) · John 12:6 (allusion, high confidence) · John 13:2 (quotation, high confidence)

Notes and citation

Summary: “Not all” refers to Judas, already unclean through theft and by accepting the devil's suggestion.

The references are John 13:10–11, 12:6, and 13:2.

Cite (SBL): Origen, Comm. Jo. 32.109 (Preuschen 4:441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-109).

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32.110Preuschen 4:441

διόπερ οἱ μὲν λουσάμενοι καθαροὶ ἕνδεκα ἔτι ἐγένοντο καθαρὸς Ἰούδας (»Ὁ ῥυπαρός, γάρ φησι, ῥυπανθήτω ἔτι«) γέγονε ῥυπαρώτερος καὶ ἀκάθαρτος, ὄτε μετὰ τὸ ψωμίον εἰσῆλθεν ὁ Σατανᾶς. Ὄτε οὖν ἔνιψεν τοὺς πόδας αὐτῶν καὶ ἔλαβεν τὰ ἱμάτια αὐτοῦ καὶ ἀνέπεσεν πάλιν, εἶπεν αὐτοῖς· Γινώσκετε τί πεποίηκα ὑμῖν· † φωνεῖτέ με Ὁ διδάσκαλος καὶ Ὁ κύριος· καλῶς λέγετε· εἰμὶ γάρ. εἰ οὖν ἐγὼ ἔνιψα ὑμῶν τοὺς πόδας ὁ κύριος καὶ ὁ διδάσκαλος, καὶ ὑμεῖς ὀφείλετε ἀλλἠλων νίπτειν τοὺς πόδας· ὑπόδειγμα γὰρ ἔδωκα ὑμῖν, ἴνα καθὼς ἐγὼ ἐποίησα ὑμῖν, καὶ ὑμεῖς ποιῆτε.

dioper hoi men lousamenoi katharoi hendeka eti egenonto katharos Ioudas (»Ho rhyparos, gar phēsi, rhypanthētō eti«) gegone rhyparōteros kai akathartos, ote meta to psōmion eisēlthen ho Satanas. Ote oun enipsen tous podas autōn kai elaben ta himatia autou kai anepesen palin, eipen autois; Ginōskete ti pepoiēka hymin; † phōneite me Ho didaskalos kai Ho kyrios; kalōs legete; eimi gar. ei oun egō enipsa hymōn tous podas ho kyrios kai ho didaskalos, kai hymeis opheilete allēlōn niptein tous podas; hypodeigma gar edōka hymin, ina kathōs egō epoiēsa hymin, kai hymeis poiēte.

Therefore the eleven, who had bathed and were clean, became cleaner still, while Judas, not clean (“Let the filthy,” it says, “be filthy still”), became filthier and unclean when, after the morsel, Satan entered. “So when he had washed their feet and taken his garments and reclined again, he said to them: Do you know what I have done to you? You call me the Teacher and the Lord, and you say well, for I am. If then I, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet; for I have given you an example, that as I have done to you, you also should do.”

Textual problem in this passage: see the notes.

Rev 22:11 (quotation, high confidence) · John 13:27 (allusion, high confidence) · John 13:12–15 (quotation, high confidence)

Notes and citation

Summary: The eleven grew cleaner and Judas filthier; then follows the Gospel text John 13:12–15.

The first sentence has lost some words; the translation supplies the evident sense (“cleaner still … while Judas, not clean”). The quotations are Rev 22:11 and John 13:27; the passage ends with the Gospel text John 13:12–15, whose verse numbers had leaked into the digital text and were removed (the editor's dagger before φωνεῖτε marks a doubtful point in the text).

Notes on the original text

Digital text corrected (editor's apparatus leaked into the digital text (verse number); editor's apparatus leaked into the digital text (verse numbers)): 13, 12 Ὄτε → Ὄτε; 13 † φωνεῖτέ → † φωνεῖτέ; εἰμὶ γάρ. 14 εἰ → εἰμὶ γάρ. εἰ; πόδας· 15 ὑπόδειγμα → πόδας· ὑπόδειγμα.

Cite (SBL): Origen, Comm. Jo. 32.110 (Preuschen 4:441; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-110).

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32.111Preuschen 4:441–442

Εἰκὸς τοὺς νοήσαντας τὸ μέγεθος τῆς Ἰησοῦ δυνάμεως καὶ συνέντας τἰ πεποίηκεν νίψας τοὺς πόδας τῶν μαθητῶν, ἴνα καὶ τὰ τελευταῖα καὶ τὰ τυχόντα αὐτῶν καθάρῃ ἀποπλύνας καὶ τὰ τῇ γῇ ὁμιλοῦντα σώματα, ὡν ἠν τὰ σώματα ἐκεῖνα σύμβολον, θαυμάσαντας τὸ ἐν τῇ νίψει ἔργον οὐκ ἄν τολμῆσαι καὶ αὐτοὺς τὸ τηλικοῦτο πρᾶξαι, μικροτέρους εἶναι νομίζοντας ἑαυτοὺς τοῦ νίπτειν τοὺς πόδας τοῦ ἔσω καὶ ἐν κρυπτῷ ἀνθρώπου, [ἥ] τῶν τὰ αὐτὰ ἀσπαζομένων τοῦ θεοῦ δόγματα, εἰ μὴ ὁ Ἰησοῦς διὰ τῶν ἐκκειμένων ἐπὶ τοῦτο αὐτοὺς προετρέψατο, τὸ σχῆμα τοῦ δειπνοῦντος, ὄτε διδάσκειν αὐτοὺς ἤμελλεν δειπνήσαντας τὰ λεγόμενα, ἀναλαβών.

Eikos tous noēsantas to megethos tēs Iēsou dynameōs kai synentas ti pepoiēken nipsas tous podas tōn mathētōn, ina kai ta teleutaia kai ta tychonta autōn katharę̄ apoplynas kai ta tę̄ gę̄ homilounta sōmata, hōn ēn ta sōmata ekeina symbolon, thaumasantas to en tę̄ nipsei ergon ouk an tolmēsai kai autous to tēlikouto praxai, mikroterous einai nomizontas heautous tou niptein tous podas tou esō kai en kryptǭ anthrōpou, [hē] tōn ta auta aspazomenōn tou theou dogmata, ei mē ho Iēsous dia tōn ekkeimenōn epi touto autous proetrepsato, to schēma tou deipnountos, ote didaskein autous ēmellen deipnēsantas ta legomena, analabōn.

It is likely that those who understood the greatness of Jesus' power and grasped what he had done in washing the disciples' feet, so as to cleanse even their last and most ordinary parts, washing away the parts that have dealings with the earth, of which those bodily feet were a symbol, would, in wonder at the work done in the washing, not have dared to do so great a thing themselves, thinking themselves too small to wash the feet of the inner and hidden man of those who embrace the same doctrines of God, had not Jesus by the words set out here urged them to it, taking up again the posture of one at table when, after supper, he was about to teach them what is said.

John 13:12 (allusion, high confidence) · 1 Pet 3:4 (allusion, medium confidence)

Notes and citation

Summary: The disciples would not have dared to imitate so great a cleansing unless Jesus had urged them to it.

The “inner” and “hidden” man recalls Rom 7:22 and 1 Pet 3:4.

Notes on the original text

Digital text corrected (chapter number leaked into the digital text; stray bracket in the digital text): Χ. Εἰκὸς → Εἰκὸς; δειπ[νοῦντος → δειπνοῦντος.

Cite (SBL): Origen, Comm. Jo. 32.111 (Preuschen 4:441–442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-111).

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32.112Preuschen 4:442

δυσωπητικώτατα μὲν γὰρ καὶ ἐπὶ τὴν γνῶσιν τοῦ γινομένου προτρεπτικώτατα λέλεκται τὸ »Γινώσκετε τί πεποίηκα ὑμῖν;«

dysōpētikōtata men gar kai epi tēn gnōsin tou ginomenou protreptikōtata lelektai to »Ginōskete ti pepoiēka hymin?«

For “Do you know what I have done to you?” is said in a way that most strongly shames them and most strongly urges them to knowledge of what was done.

John 13:12 (quotation, high confidence)

Notes and citation

Summary: Jesus' question presses the disciples to understand what he did.

The quotation is John 13:12.

Cite (SBL): Origen, Comm. Jo. 32.112 (Preuschen 4:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-112).

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32.113Preuschen 4:442

ὅπερ ἤτοι ἐρωτηματικῶς ἀναγνωστέον, ἵνʼ ἐμφαίῃ τὸ νοῦν εἰς τὸ τοῦ γενομένου μέγεθος· ἤ προστακτιῶς, ἴνα αὐτῶν διεγείρῃ τὸν νοῦν εἰς τὸ διὰ τοῦ ἐπιστῆσαι τῷ ἔργῳ λαβεῖν αὐτοῦ τὴν γνῶσιν.

hoper ētoi erōtēmatikōs anagnōsteon, hinʼ emphaię̄ to noun eis to tou genomenou megethos; ē prostaktiōs, ina autōn diegeirę̄ ton noun eis to dia tou epistēsai tǭ ergǭ labein autou tēn gnōsin.

This must be read either as a question, so as to point the mind to the greatness of what was done, or as a command, so as to rouse their mind to gain knowledge of it by attending to the deed.

Notes and citation

Summary: The words may be read as a question or as a command.

Topics: Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.113 (Preuschen 4:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-113).

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32.114Preuschen 4:442

διδασκαλικώτατα δὲ μετὰ τοῦ δυσωπητικοῦ λέλεκται τὸ »Ὑμεῖς φωνεῖτέ με >Ὁ διδάσκαλος< »καὶ <Ὁ κύριος>, καὶ καλῶς λέγετε· εἰμὶ γάρ. εἰ οὖν ἐγὼ ἔνιψα »ὑμῶν τοὺς πόδας ὁ κύριος καὶ ὁ διδάσκαλος, καὶ ὑμεῖς ὀφείλετε »ἀλλήλων νίπτειν τοὺς πόδας«.

didaskalikōtata de meta tou dysōpētikou lelektai to »Hymeis phōneite me >Ho didaskalos< »kai <Ho kyrios>, kai kalōs legete; eimi gar. ei oun egō enipsa »hymōn tous podas ho kyrios kai ho didaskalos, kai hymeis opheilete »allēlōn niptein tous podas«.

And most instructively, together with the note of shame, it is said, “You call me the Teacher and the Lord, and you say well, for I am. If then I, the Lord and the Teacher, have washed your feet, you also ought to wash one another's feet.”

John 13:13–14 (quotation, high confidence)

Notes and citation

Summary: Jesus teaches that as Lord and Teacher he sets them an example.

The quotation is John 13:13–14.

Notes on the original text

Digital text corrected (misread letter in the digital text): δικάσκαλος → διδάσκαλος.

Cite (SBL): Origen, Comm. Jo. 32.114 (Preuschen 4:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-114).

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32.115Preuschen 4:442

ὁ μὲν οὖν Ἰησοῦς ἔνιψεν τοῦς πόδας τῶν μαθητῶν, ᾖ διδάσκαλος αὐτῶν, καὶ τοὺς πόδας τῶν δούλων, ᾖ κύριος ἦν.

ho men oun Iēsous enipsen tous podas tōn mathētōn, ę̄ didaskalos autōn, kai tous podas tōn doulōn, ę̄ kyrios ēn.

Jesus, then, washed the feet of the disciples insofar as he was their teacher, and the feet of servants insofar as he was lord.

Notes and citation

Summary: Jesus washed them both as teacher and as lord.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.115 (Preuschen 4:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-115).

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32.116Preuschen 4:442

διδασκαλίᾳ γὰρ ὁ ἀπὸ γῆς καὶ τῶν κοσμικῶν πραγμάτων κονιορτός, φθάνων οὐκ ἐπὶ ἄλλο τι ἤ ἐπὶ τὰ τελευταῖα καὶ τὰ κάτω τῶν μαθητῶν, ἀποκαθαίρεται· ἀλλὰ καὶ τῇ κυριότητι τοῦ ἄρχοντος, ἐξουσιάζοντος τῶν διὰ τὸ ἔτι ἔχειν τὸ τῆς δουλείας πνεῦμα κἄν τὸν τυχόντα μολυσμὸν ἔτι δεχομένων, τὰ μολύνοντα τοὺς πόδας ἀποβάλλεται.

didaskalią gar ho apo gēs kai tōn kosmikōn pragmatōn koniortos, phthanōn ouk epi allo ti ē epi ta teleutaia kai ta katō tōn mathētōn, apokathairetai; alla kai tę̄ kyriotēti tou archontos, exousiazontos tōn dia to eti echein to tēs douleias pneuma kan ton tychonta molysmon eti dechomenōn, ta molynonta tous podas apoballetai.

For by teaching, the dust from the earth and from worldly affairs, which reaches nothing but the last and lowest parts of the disciples, is cleansed away; and by the lordship of the ruler, who has authority over those who, because they still have the spirit of slavery, still receive some ordinary defilement, the things that defile the feet are cast off.

Rom 8:15 (allusion, high confidence)

Notes and citation

Summary: As teacher he cleanses worldly dust; as lord he removes the defilement of those still servants.

The “spirit of slavery” is from Rom 8:15.

Cite (SBL): Origen, Comm. Jo. 32.116 (Preuschen 4:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-116).

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32.117Preuschen 4:442

καὶ οὐκ ἄν τις εὖ φρονῶν λέγοι ᾖ θύρα ἐστὶν τὸν Ἰησοῦν, ἤ ᾖ ποιμήν, ἤ ᾖ ἰατρός, νἰπτειν τοὺς πόδας τῶν μαθητῶν καὶ δούλων. ἐγὼ δʼ ἡγοῦμαι ὄτι ἐπιδέχονται τὸ δεῖσθαι τῆς ἀπὸ τοῦ διδασκάλου νίψεως οἱ πόδες τῶν μαθητῶν, ὄσον οὐδέπω εἰλήφασιν τὸ ἀρκετόν, ἀλλʼἔτι λείπουσιν εἰς τὸ »Ἀρκετὸν τῷ »μαθητῇ ἴνα γένηται ὡς ὁ διδάσκαλος αὐτοῦ«.

kai ouk an tis eu phronōn legoi ę̄ thyra estin ton Iēsoun, ē ę̄ poimēn, ē ę̄ iatros, niptein tous podas tōn mathētōn kai doulōn. egō dʼ hēgoumai oti epidechontai to deisthai tēs apo tou didaskalou nipseōs hoi podes tōn mathētōn, oson oudepō eilēphasin to arketon, allʼeti leipousin eis to »Arketon tǭ »mathētę̄ ina genētai hōs ho didaskalos autou«.

And no one in his right mind would say that Jesus washes the feet of disciples and servants insofar as he is the door, or insofar as he is the shepherd, or insofar as he is the physician. But I think that the disciples' feet admit of needing the teacher's washing insofar as they have not yet received what is sufficient, but still fall short of “It is sufficient for the disciple to become like his teacher.”

Matt 10:25 (quotation, high confidence) · John 10:7 (allusion, medium confidence) · John 10:11 (allusion, medium confidence) · Matt 9:12 (allusion, low confidence)

Notes and citation

Summary: Jesus washes as teacher, since disciples still fall short of becoming like their teacher.

The quotation is Matt 10:25; door and shepherd are from John 10:7, 11, and physician from Matt 9:12. Origen is speaking of Christ's “aspects” (ἐπίνοιαι).

Notes on the original text

Digital text corrected (stray letter in the digital text): διδασκάλουτ → διδασκάλου.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.117 (Preuschen 4:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-117).

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32.118Preuschen 4:442

καὶ τοῦτο τέλος ἐστὶν τὸ πρὸς τὸν μαθητὴν τοῦ διδασκάλου, ᾖ διδάσκαλος, ποιῆσαι τὸν μαθητὴν ὡς ἑαυτόν, ἴνα μηκέτι δέηται τοῦ διδασκάλου, ᾖ διδάσκαλος, εἰ καὶ ἄλλως αὐτοῦ δεήσεται.

kai touto telos estin to pros ton mathētēn tou didaskalou, ę̄ didaskalos, poiēsai ton mathētēn hōs heauton, ina mēketi deētai tou didaskalou, ę̄ didaskalos, ei kai allōs autou deēsetai.

And this is the goal of the teacher toward the disciple, insofar as he is teacher: to make the disciple like himself, so that he no longer needs the teacher insofar as he is teacher, even if he will need him in other respects.

Notes and citation

Summary: A teacher aims to make the disciple like himself.

Cite (SBL): Origen, Comm. Jo. 32.118 (Preuschen 4:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-118).

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32.119Preuschen 4:442

ὡς γὰρ τέλος τοῦ ἰατροῦ, οὖ χρῄζουσι μὲν οἱ κακῶς ἔχοντες, οὐ χρείαν δὲ ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, τὸ παῦσαι τοὺς κακῶς ἔχοντας ἀπὸ τοῦ κακῶς ἔχειν, ἴνα μηκέτι αύτοῦ χρῄζωσιν, οὔτω τέλος διδασκάλου περιποιῆσαι τῇ μαθητῇ τὸ λεγόμενον ἀρκετὸν ἐν τῷ »Ἀρκετὸν τῷ μαθητῇ, ἴνα γένηται ὡς ὁ διδάσκαλος αὐτοῦ«.

hōs gar telos tou iatrou, ou chrę̄zousi men hoi kakōs echontes, ou chreian de echousin hoi ischyontes iatrou, to pausai tous kakōs echontas apo tou kakōs echein, ina mēketi autou chrę̄zōsin, outō telos didaskalou peripoiēsai tę̄ mathētę̄ to legomenon arketon en tǭ »Arketon tǭ mathētę̄, ina genētai hōs ho didaskalos autou«.

For just as the goal of the physician, whom the sick need but the healthy have no need of, is to free the sick from their sickness so that they no longer need him, so the goal of a teacher is to secure for the disciple what is called sufficient in “It is sufficient for the disciple to become like his teacher.”

Matt 9:12 (allusion, high confidence) · Matt 10:25 (quotation, high confidence)

Notes and citation

Summary: As a physician aims to make himself unnecessary, a teacher aims to make the disciple like himself.

The references are Matt 9:12 and Matt 10:25.

Cite (SBL): Origen, Comm. Jo. 32.119 (Preuschen 4:442; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-119).

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32.120Preuschen 4:442–443

περὶ δὲ τοῦ σωτῆρος, ὄντος κυρίου, αὐτόθεν πλεῖόν ἐστιν ἰδεῖν παρὰ τοὺς ἄλλους κυρίους, μὴ βουηλομένους ἴνα γένηται ὁ δοῦλος ὡς ὁ κύριος αὐτοῦ.

peri de tou sōtēros, ontos kyriou, autothen pleion estin idein para tous allous kyrious, mē bouēlomenous ina genētai ho doulos hōs ho kyrios autou.

But concerning the Savior, who is Lord, one can see at once something more than in the case of other lords, who do not wish the slave to become like his lord.

Matt 10:25 (allusion, high confidence)

Notes and citation

Summary: Unlike other masters, Christ wants his servants to become like him.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.120 (Preuschen 4:442–443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-120).

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32.121Preuschen 4:443

τοιοῦτος δὲ ὁ τῆς πατρικῆς ἀγαθότητος καὶ τῆς ἀγάπης αὐτοῦ υἱός· κύριος γὰρ ὤν ἐνειργάζετο τοῖς δούλοις τὸ γενέσθαι ὡς ὁ κύριος αὐτῶν, ὄτε οὐκἐτι ἔξουσιν τὸ πνεῦμα τῆς δουλείας πάλιν εἰς φόβον, ἀλλὰ λήψονται τὸ πνεῦμα τῆς υἱοθεσίας, ἐν ᾦ κράζονσιν· »Ἀββᾶ, ὁ πατήρ«.

toioutos de ho tēs patrikēs agathotētos kai tēs agapēs autou huios; kyrios gar ōn eneirgazeto tois doulois to genesthai hōs ho kyrios autōn, ote ouketi exousin to pneuma tēs douleias palin eis phobon, alla lēpsontai to pneuma tēs huiothesias, en ǭ krazonsin; »Abba, ho patēr«.

Such is the Son of the Father's goodness and of his love. For, being Lord, he worked in his slaves to make them become like their lord, when they will no longer have the spirit of slavery again to fear, but will receive the spirit of adoption, in which they cry, “Abba, Father.”

Rom 8:15 (quotation, high confidence) · Col 1:13 (allusion, medium confidence)

Notes and citation

Summary: Christ as Lord makes his servants like himself, giving them the spirit of adoption.

The reference is Rom 8:15; “Son of his love” recalls Col 1:13.

Notes on the original text

Digital text corrected (stray letter in the digital text): πατιρικῆς → πατρικῆς.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.121 (Preuschen 4:443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-121).

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32.122Preuschen 4:443

πρὶν οὖν γένωνται ὡς ὁ διδάσκαλος καὶ ὁ κύριος, δέονται τῆς νίψεως τῶν ποδῶν, ὡς ἐνδεεῖς τῶν μαθητῶν, καὶ ὠς ἔτι τὸ πνεῦημα τῆς δουλείας ἔχοντες εἰς φόβον· ἐπὰν δέ τις αὐτῶν κατὰ τὸ »Ἀρκετὸν τῷ μαθητῇ, ἴνα γένηται ὡς ὁ διδάσκαλος αὐτοῦ, καὶ ὁ »δοῦλος ὡς ὁ κύριος αὐτοῦ« γένηται ὡς ὁ διδάσκαλος αὐτοῦ, καὶ ὁ κύριος αὐτοῦ, τότε μιμήσασθαι δύναται τὸν νίψαντα τοὺς πόδας τῶν μαθητῶν, καὶ νίψαι τοὺς πόδας τῶν μαθητῶν ὡς ὁ διδάσκαλος. ὅν ὁ θεὸς ἔταξεν ἐν τῇ ἐκκλησίᾳ μετὰ τοὺς πρώτην χώραν ἐν αὐτῇ εἰληχότας ἀποστόλους καὶ δεύτερον προφήτας.

prin oun genōntai hōs ho didaskalos kai ho kyrios, deontai tēs nipseōs tōn podōn, hōs endeeis tōn mathētōn, kai ōs eti to pneuēma tēs douleias echontes eis phobon; epan de tis autōn kata to »Arketon tǭ mathētę̄, ina genētai hōs ho didaskalos autou, kai ho »doulos hōs ho kyrios autou« genētai hōs ho didaskalos autou, kai ho kyrios autou, tote mimēsasthai dynatai ton nipsanta tous podas tōn mathētōn, kai nipsai tous podas tōn mathētōn hōs ho didaskalos. hon ho theos etaxen en tę̄ ekklēsią meta tous prōtēn chōran en autę̄ eilēchotas apostolous kai deuteron prophētas.

Before, then, they become like the teacher and the lord, they need the washing of the feet, as disciples who still fall short, and as still having the spirit of slavery to fear. But when one of them, according to “It is sufficient for the disciple to become like his teacher, and the slave like his lord,” has become like his teacher and like his lord, then he can imitate the one who washed the disciples' feet, and wash the disciples' feet as the teacher does, whom God has appointed in the church after the apostles, who have received the first place in it, and second the prophets.

Matt 10:25 (quotation, high confidence) · Rom 8:15 (allusion, high confidence) · 1 Cor 12:28 (allusion, high confidence)

Notes and citation

Summary: Only one who has become like the Teacher can wash others' feet, as a teacher placed in the church after apostles and prophets.

The references are Matt 10:25, Rom 8:15, and 1 Cor 12:28 (“first apostles, second prophets, third teachers”).

Notes on the original text

Digital text corrected (dropped letters in the digital text; stray letter in the digital text; transposed letters in the digital text): γένητια → γένηται; ὁ διάσκαλος αὐτοῦ, καὶ ὁ κύριος → ὁ διδάσκαλος αὐτοῦ, καὶ ὁ κύριος; χώραζν → χώραν.

Topics: Church office

Cite (SBL): Origen, Comm. Jo. 32.122 (Preuschen 4:443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-122).

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32.123Preuschen 4:443

Εἰ δὲ τὸ »Τῷ ἀδελφῷ σου δουλεύσεις« φθάνειν δύναται ἐπὶ τοὺς ὑποδεεστέρους, καὶ τὸ »Γίνου κύριος τοῦ ἀδελφοῦ σου« ἐπὶ τοὺς ὡς ὁ Ἰακὼβ κρείττονας, δῆλον ὄτι γενόμενος ὁ δοῦλος ὡς ὁ κύριος νίπτει τοὺς πόδας τῶν δουλευόντων τῇ παρʼ αὐτοῷ διδασκαλίᾳ, ἐπεὶ τὸ »Ὑμεῖς φωνεῖτέ με >Ὁ διδάσκαλος καὶ Ὁ κύριος<, »καὶ καλῶς λέγετε· εἰμὶ γάρ« οὐκ ἀξιῶ μηδὲν ἔχειν βαθύτερον καὶ παρὰ τὸ ὑπὸ τῶν πολλῶν νενοημένον· οὐ πᾶσι γὰρ τοῖς λέγουσι· »Κύριε, Κύριε« λεχθήσεται ὑπὸ τοῦ Ἰησοῦ τὸ »Ὑμεῖς φωνεῖτέ με »>Ὁ κύριος< καὶ καλῶς λέγετε«.

Ei de to »Tǭ adelphǭ sou douleuseis« phthanein dynatai epi tous hypodeesterous, kai to »Ginou kyrios tou adelphou sou« epi tous hōs ho Iakōb kreittonas, dēlon oti genomenos ho doulos hōs ho kyrios niptei tous podas tōn douleuontōn tę̄ parʼ autoǭ didaskalią, epei to »Hymeis phōneite me >Ho didaskalos kai Ho kyrios<, »kai kalōs legete; eimi gar« ouk axiō mēden echein bathyteron kai para to hypo tōn pollōn nenoēmenon; ou pasi gar tois legousi; »Kyrie, Kyrie« lechthēsetai hypo tou Iēsou to »Hymeis phōneite me »>Ho kyrios< kai kalōs legete«.

If “You shall serve your brother” can extend to the inferior, and “Be lord of your brother” to those who, like Jacob, are superior, it is clear that the slave who has become like his lord washes the feet of those who serve under his teaching; since I do not think that “You call me the Teacher and the Lord, and you say well, for I am” contains nothing deeper than what most people understand. For not to all who say “Lord, Lord” will Jesus say, “You call me the Lord, and you say well.”

Gen 27:40 (quotation, high confidence) · Gen 27:29 (quotation, high confidence) · John 13:13 (quotation, high confidence) · Matt 7:21 (allusion, high confidence)

Notes and citation

Summary: The mature servant washes the feet of those under his teaching; and not all who call Jesus “Lord” say it well.

The references are Gen 27:40, 27:29, John 13:13, and Matt 7:21.

Notes on the original text

Digital text corrected (chapter number leaked into the digital text; transposed letters in the digital text): ΧΙ. Εἰ → Εἰ; κύροις → κύριος.

Cite (SBL): Origen, Comm. Jo. 32.123 (Preuschen 4:443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-123).

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32.124Preuschen 4:443

οὐ καλῶς οὖν λεγουσι· »Κύριε« οἱ ἐν τῆ ἡμέρᾳ ἐκείνῃ φήσονττες· »Κύριε, Κύριε, οὐκ ἐν τῷ ὀνόματί »σου ἐφάγομεν, καὶ ἐν τῷ ὀνόματί σου ἐπίομεν, καὶ ἐν τῷ ὀνόματί »σου δαιμόνια ἐξεβάλομεν καὶ δυνάμεις πεποιήκαμεν«;

ou kalōs oun legousi; »Kyrie« hoi en tē hēmerą ekeinę̄ phēsonttes; »Kyrie, Kyrie, ouk en tǭ onomati »sou ephagomen, kai en tǭ onomati sou epiomen, kai en tǭ onomati »sou daimonia exebalomen kai dynameis pepoiēkamen«?

So they do not say “Lord” well who on that day will say, “Lord, Lord, did we not eat in your name, and drink in your name, and cast out demons in your name, and do mighty works?”

Matt 7:22 (quotation, high confidence) · Luke 13:26 (allusion, medium confidence)

Notes and citation

Summary: Those who call Jesus “Lord” at the judgment without doing his will do not say it well.

The quotation is Matt 7:22 combined with Luke 13:26.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 32.124 (Preuschen 4:443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-124).

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32.125Preuschen 4:443

φήσει γοῦν αὐτοῖς ὁ Ἰησοῦς· »Ἀποχωρεῖτε ἀπʼ ἐμοῦ· οὐδέποτε ἔγνων ὑμᾶς, ὄτι »ἐργάται ἐστὲ ἀδικίας«· οὐκ ἄν δὲ λέγουσιν αὐτοῖς καλῶς τὸ »Κύριε, »Κύριε« εἶπεν τὸ »Ἀποχωρεῖτε ἀπʼ ἐμοῦ«.

phēsei goun autois ho Iēsous; »Apochōreite apʼ emou; oudepote egnōn hymas, oti »ergatai este adikias«; ouk an de legousin autois kalōs to »Kyrie, »Kyrie« eipen to »Apochōreite apʼ emou«.

At any rate Jesus will say to them, “Depart from me; I never knew you, for you are workers of unrighteousness.” He would not have said “Depart from me” to people who said “Lord, Lord” well.

Matt 7:23 (quotation, high confidence) · Luke 13:27 (quotation, medium confidence)

Notes and citation

Summary: Jesus rejects those who call him Lord without righteousness.

The quotation combines Matt 7:23 and Luke 13:27.

Topics: Eschatology

Cite (SBL): Origen, Comm. Jo. 32.125 (Preuschen 4:443; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-125).

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32.126Preuschen 4:443–444

ἀλλὰ καὶ τὸ »Οὐ πᾶς ὁ »λέγων μοι· Κύριε, κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρα »νῶν« παρίστησιν ὄτι οὐ πᾶς ὁ λέγων· »Κύριε, κύριε«, μαρτυρηθείη ἄν ὑπʼ αὐτοῦ ὡς νῦν οἱ ἀπόστολοι, πρὸς οὔς εἶπεν· »Καλῶσ λέγετε·

alla kai to »Ou pas ho »legōn moi; Kyrie, kyrie, eiseleusetai eis tēn basileian tōn oura »nōn« paristēsin oti ou pas ho legōn; »Kyrie, kyrie«, martyrētheiē an hypʼ autou hōs nyn hoi apostoloi, pros ous eipen; »Kalōs legete;

Moreover, “Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven” shows that not everyone who says “Lord, Lord” would be commended by him, as the apostles are now, to whom he said, “You say well,

Matt 7:21 (quotation, high confidence) · John 13:13 (quotation, high confidence)

Notes and citation

Summary: Not everyone who says “Lord, Lord” is approved, as the apostles were.

The quotations are Matt 7:21 and John 13:13.

Cite (SBL): Origen, Comm. Jo. 32.126 (Preuschen 4:443–444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-126).

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32.127Preuschen 4:444

»εἰμὶ γάρ«. καὶ γὰρ ἀληθῶς κακία μὲν αὐτῶν οὐκέτι κυρία ἦν, ὁμιλοῦντα λόγος δέ, καὶ ἁπαξαπλῶς ὁ κύριος, ἡ πᾶσα ἔμψυχος καὶ ζῶσα ἀρετή.

»eimi gar«. kai gar alēthōs kakia men autōn ouketi kyria ēn, homilounta logos de, kai hapaxaplōs ho kyrios, hē pasa empsychos kai zōsa aretē.

for I am.” And truly, vice was no longer lord over them; rather the Word was, and in a word the Lord, who is all virtue, animate and living.

Textual problem in this passage: see the notes.

John 13:13 (quotation, high confidence)

Notes and citation

Summary: The apostles rightly called Jesus Lord, for vice no longer ruled them but the Word.

The words ὁμιλοῦντα λόγος δέ are probably corrupt; the translation gives the likely sense.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.127 (Preuschen 4:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-127).

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32.128Preuschen 4:444

ἀλλὰ καὶ εἴπερ »Οὐδεὶς δύναται εἰπεῖν· Κύριος Ἰησοῦς, εἰ μὴ ἐν »πνεύμαται ἁγίῳ«, καὶ νοοῦμεν ἐν τούτῳ τί ἔστιν τὸ εἰπεῖν· »Κύριος »Ἰνσοῦς«· ὁ ἐν πνεύματι ἁγίῳ λέγων· »Κύριος Ἰησοῦς« καλῶς λέγει.

alla kai eiper »Oudeis dynatai eipein; Kyrios Iēsous, ei mē en »pneumatai hagiǭ«, kai nooumen en toutǭ ti estin to eipein; »Kyrios »Insous«; ho en pneumati hagiǭ legōn; »Kyrios Iēsous« kalōs legei.

Moreover, if “No one can say, Jesus is Lord, except in the Holy Spirit,” and we understand from this what it is to say “Jesus is Lord,” then the one who says “Jesus is Lord” in the Holy Spirit says it well.

1 Cor 12:3 (quotation, high confidence)

Notes and citation

Summary: Whoever says “Jesus is Lord” in the Holy Spirit says it well.

The quotation is 1 Cor 12:3.

Topics: Christology

Cite (SBL): Origen, Comm. Jo. 32.128 (Preuschen 4:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-128).

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32.129Preuschen 4:444

εἰ δὲ καὶ ὁ καλῶς λέγων πάντως ἐν πνεύματι ἁγίῳ λέγει, ζητήσεις διὰ τὸ νῦν »Καὶ καλῶς λέγετε« συνεξεταζόμενον τῷ »Οὔπω γὰρ »ἦν πνεῦμα, ὄτι Ἰησοῦς οὔπω ἐδοξάσθη«.

ei de kai ho kalōs legōn pantōs en pneumati hagiǭ legei, zētēseis dia to nyn »Kai kalōs legete« synexetazomenon tǭ »Oupō gar »ēn pneuma, oti Iēsous oupō edoxasthē«.

But if the one who says it well always says it in the Holy Spirit, you will inquire into “And you say well” here, examining it together with “For the Spirit was not yet, because Jesus was not yet glorified.”

John 13:13 (quotation, high confidence) · John 7:39 (quotation, high confidence)

Notes and citation

Summary: How could the apostles say it well before the Spirit was given?

The quotations are John 13:13 and John 7:39.

Cite (SBL): Origen, Comm. Jo. 32.129 (Preuschen 4:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-129).

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32.130Preuschen 4:444

γνησίως οὖν δουλεύοντος τῷ λόγῳ ἔργον ἐστὶν τὸ καλῶς εἰπεῖν· »Κύριος Ἰησοῦς« καὶ τοῦ ἀνάλογον τούτῳ μαθητοῦ τὸ καλῶς εἰπεῖν τῷ σωτῆρι τὸ »ὁ διδά- »σκαλος«· πρὸς ὄν λέγοιτʼ ἄν τὸ »Εἰμὶ γάρ«, οὐκ ἄν λεχθησόμενον ὑπὸ τοῦ λόγου τῷ δουλεύοντι τῇ ἁμαρτίᾳ καὶ τῷ μαθητευομένῳ τοῖς ψεύσεσιν.

gnēsiōs oun douleuontos tǭ logǭ ergon estin to kalōs eipein; »Kyrios Iēsous« kai tou analogon toutǭ mathētou to kalōs eipein tǭ sōtēri to »ho dida- »skalos«; pros on legoitʼ an to »Eimi gar«, ouk an lechthēsomenon hypo tou logou tǭ douleuonti tę̄ hamartią kai tǭ mathēteuomenǭ tois pseusesin.

It is the work, then, of one who genuinely serves the Word to say well “Jesus is Lord,” and of the disciple who corresponds to this to say well to the Savior, “the Teacher”; to such a one “For I am” might be said, but it would not be said by the Word to one who serves sin and is a disciple of lies.

1 Cor 12:3 (allusion, high confidence) · John 13:13 (quotation, high confidence)

Notes and citation

Summary: Only a true servant and disciple of the Word can rightly call Jesus Lord and Teacher.

Cite (SBL): Origen, Comm. Jo. 32.130 (Preuschen 4:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-130).

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32.131Preuschen 4:444

Πλὴν καὶ ἄγιον ὄντα ἐνδέχεται δεῖσθαι τῆς νίψεως τῶν ποδῶν, ἐπεὶ καὶ ἡ καταλεγομένη εἰς ἐκκλησιαστικὴν τιμὴν χήρα ἐξετάζεται μετὰ τῶν ἄλλων καλῶν καὶ ἐν τῷ »Εἰ ἁγίων πόδας »ἔνιψεν«· γελοῖον γὰρ οἶμαι τυγχάνειν τὸ στῆναι ἐπὶ τοῦ ῥητοῦ καί, φέρε εἰπεῖν, τὴν ἔχουσαν πάντα τὰ χαρακτηρίζοντα τὴν ἁγίαν χήραν καὶ τούτῳ μόνῳ λείπουσαν, μὴ κατατεάχθαι εἰς ἐκκλησιαστικὴν τιμήν, πολλάκις διὰ παιδισκῶν καὶ οἰκετῶν φιλοφρονησαμένην, ἐν ᾦ καιρῷ ηὐπόρει καὶ εἶχεν τὰ ἐπιτήδεια, τοὺς ξένους ἤ τοὺς ἁπαξαπῶς δεομένους τοῦ φιλάνθρωπόν τι ἔργου ἀπʼ αὐτῆς παθεῖν.

Plēn kai agion onta endechetai deisthai tēs nipseōs tōn podōn, epei kai hē katalegomenē eis ekklēsiastikēn timēn chēra exetazetai meta tōn allōn kalōn kai en tǭ »Ei hagiōn podas »enipsen«; geloion gar oimai tynchanein to stēnai epi tou rhētou kai, phere eipein, tēn echousan panta ta charaktērizonta tēn hagian chēran kai toutǭ monǭ leipousan, mē katateachthai eis ekklēsiastikēn timēn, pollakis dia paidiskōn kai oiketōn philophronēsamenēn, en ǭ kairǭ ēuporei kai eichen ta epitēdeia, tous xenous ē tous hapaxapōs deomenous tou philanthrōpon ti ergou apʼ autēs pathein.

Yet even one who is holy may need the washing of the feet, since the widow enrolled for honor in the church is examined, along with her other good works, also by “if she has washed the feet of the saints.” For I think it ridiculous to stop at the letter and, let us say, not to enroll for honor in the church a woman who has all the marks of the holy widow and lacks only this, though she has often, through maidservants and household slaves, at a time when she was well off and had the means, shown kindness to strangers, or in general to those who needed to receive some charitable work from her.

1 Tim 5:9–10 (quotation, high confidence)

Notes and citation

Summary: The requirement that an enrolled widow have washed the saints' feet should not be taken only literally.

The quotation is 1 Tim 5:10.

Notes on the original text

Digital text corrected (chapter number leaked into the digital text; stray letter in the digital text): ΧΙΙ. Πλὴν → Πλὴν; φοἶμαι → οἶμαι.

Topics: Church office, Scripture and canon

Cite (SBL): Origen, Comm. Jo. 32.131 (Preuschen 4:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-131).

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32.132Preuschen 4:444

καὶ μὴ θαυμάσῃς εἰ ἀνάγειν σε δεῖ τὸ »Εἰ ἁγίων πόδας ἔνιψεν«, ὅπου κελεύονται ἀνάλογον τοῖς πρεσβυτέροις πρεσβύτιδες, εἶναι καὶ καλοδιδάσκαλοι.

kai mē thaumasę̄s ei anagein se dei to »Ei hagiōn podas enipsen«, hopou keleuontai analogon tois presbyterois presbytides, einai kai kalodidaskaloi.

And do not be surprised if you must take “if she has washed the feet of the saints” in a higher sense, since elderly women, like the presbyters, are commanded to be teachers of what is good as well.

1 Tim 5:10 (quotation, high confidence) · Titus 2:3 (allusion, high confidence)

Notes and citation

Summary: Since older women are to teach, the widow's foot-washing may have a spiritual sense.

The references are 1 Tim 5:10 and Titus 2:3 (καλοδιδασκάλους).

Notes on the original text

Digital text corrected (stray sign and misread letter in the digital text): | ὅπου κελεύονται ἀνάλουον → ὅπου κελεύονται ἀνάλογον.

Topics: Church office

Cite (SBL): Origen, Comm. Jo. 32.132 (Preuschen 4:444; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-132).

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32.133Preuschen 4:444–445

ὅρα δὲ εἰ μὴ καὶ ἐργῶδές ἐστιν τὸ πάνθʼ ὁντινοῦν μαθητευόμενον τῷ χριστῷ, θέλοντα πληροῦν τὴν λέγουσαν ἐντολήν· »Καὶ ὑμεῖς ὀφείλετε ἀλλήλων νίπτειν τοὺς πόδας«, ὡς ὀφειλόμενον ἔργον ἐθέλειν ποιεῖν τὸ νίψαι τοὺς σωματικοὺς καὶ αἰσθητοὺς πόδας τῶν ἀδελφῶν, ὤστε τοὺς ἐν ὁποιᾳποτοῦν ὑποθέσει βίου τυγχάνοντας πιστοὺς τοῦτο ποιεῖν, εἴτε ἐν ἐκκλησιαστικῇ δοκοῦντας εἶναι ὑπεροχῇ ἐπισκόπους καὶ πρεσβυτέρους, εἴτε καὶ ἐν ἄλλοις κοσμικοῖς τισιν ἀξιώμασιν· ὥστε κατὰ τοῦτο καὶ τὸν δεσπότην ἤκειν ἐπὶ τὸ νίπτειν τοὺς πόδας τοῦ πιστεύοντος δούλου, καὶ τοὺς γονεῖς τοῦ υἱοῦ· ὄπερ ἔθος ἤ οὐ γίνεται ἤ εἰς ὑπερβολὴν σπανιώτατα, καὶ παρὰ τοῖς πάνυ ἁπλουστέροις καὶ ἀγροικοτέροις γίνεται.

hora de ei mē kai ergōdes estin to panthʼ hontinoun mathēteuomenon tǭ christǭ, thelonta plēroun tēn legousan entolēn; »Kai hymeis opheilete allēlōn niptein tous podas«, hōs opheilomenon ergon ethelein poiein to nipsai tous sōmatikous kai aisthētous podas tōn adelphōn, ōste tous en hopoiąpotoun hypothesei biou tynchanontas pistous touto poiein, eite en ekklēsiastikę̄ dokountas einai hyperochę̄ episkopous kai presbyterous, eite kai en allois kosmikois tisin axiōmasin; hōste kata touto kai ton despotēn ēkein epi to niptein tous podas tou pisteuontos doulou, kai tous goneis tou huiou; oper ethos ē ou ginetai ē eis hyperbolēn spaniōtata, kai para tois pany haplousterois kai agroikoterois ginetai.

Consider, too, whether it is not burdensome for every single disciple of Christ who wishes to fulfill the commandment that says, “You also ought to wash one another's feet,” to be willing to wash the bodily, perceptible feet of the brothers as a work owed, so that believers in whatever station of life do this, whether those thought to hold pre-eminence in the church, bishops and presbyters, or those in some other worldly dignities; so that on this basis the master would come to wash the feet of his believing slave, and parents the feet of their son. This custom either does not occur or occurs extremely rarely, and then among the very simple and rustic.

John 13:14 (quotation, high confidence)

Notes and citation

Summary: Taken literally, the command would require bishops, masters, and parents to wash the feet of all, which is scarcely ever done.

The quotation is John 13:14.

Notes on the original text

Digital text corrected (dropped letter in the digital text; misread letter in the digital text): αἰσυητοὺς → αἰσθητοὺς; πιστὺς → πιστοὺς.

Topics: Scripture and canon, Church office

Cite (SBL): Origen, Comm. Jo. 32.133 (Preuschen 4:444–445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-133).

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32.134Preuschen 4:445

μνημονευτέον δὲ εἰς ταῦτα καὶ τῶν εἰρημένων εἰς τὸ »Ἐὰν μὴ νίψω σε, οὐκ ἔχεις »μέρος μετʼ ἐμοῦ«, ἀλλὰ καὶ τοῦ» Γινώσκετε, τί πεποίηκα ὑμῖν;«

mnēmoneuteon de eis tauta kai tōn eirēmenōn eis to »Ean mē nipsō se, ouk echeis »meros metʼ emou«, alla kai tou» Ginōskete, ti pepoiēka hymin?«

In connection with this we must also remember what was said on “Unless I wash you, you have no part with me,” and also on “Do you know what I have done to you?”

John 13:8 (quotation, high confidence) · John 13:12 (quotation, high confidence)

Notes and citation

Summary: The earlier discussion of John 13:8 and 13:12 applies here too.

Cite (SBL): Origen, Comm. Jo. 32.134 (Preuschen 4:445; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-ioannem/32-54/#p-32-134).

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