Hardened hearts; image of the Father; foot-washing begins (John 12:38–13:8)

they were obstinate they disobeyed. The Jews murdered the Lord through their own ill will, not so that they might fulfill the prophecies; for if it were so they would have been irreligious in that way.

God did not harden them, but allowed them to do what they wished. And they had the hardening from unbelief. Yet it was impossible that God’s foreknowledge, which foresaw the unbelief, not come out—not as compelling. Those unable to believe do not have a nature opposing belief, but a bad choice. Therefore the devil darkens them and God does not hinder.

For this reason the prophets foretell, so that the sober may flee the devil’s pits; for “they could not” stands in place of “they would not”; and elsewhere too we understand power as choice.

God did not harden their heart; for if he had, he would not have required of them an account, since he even forgives voluntary faults, but hands over the obstinate, blinded by the devil, to passions and a “depraved mind” (Romans 1:28); for while they were such, it was not just that they know the depth of the mystery—those who had shut the eyes of their mind.

Being image of the Father he shows the Father through himself. Through this he signifies the indistinguishability of essence, showing the consubstantial; for the divine is incorporeal. These things signify likeness.

Because of the hearers’ weakness he speaks as man. When I am honored, do not think you honor a man; for through me the Father is honored.

As the Father is light, so also the Son. Therefore Paul, wanting to show the great resemblance, calls the Son “radiance” of the Father (Hebrews 1:3): just as light appearing makes both itself clear and the things seen, so the Son, being light and having come, made both himself and the Father known to us.

The aim of the present coming was not to judge but to save the faithful. And so as not to give them occasion for unbelief, he refers the cause of unbelief toward him up to the Father.

For the word of his humility condemns them. The Son himself is going to judge the disobedient, not the word; for he speaks enigmatically. On the day of judgment the word that called us to salvation punishes those who disobeyed.

Being Word of the Father he himself interprets what is in the Father and makes it manifest. Therefore he also says he has received a commandment; for so among us too word publishes what is in the mind.

He says he does these things as from the Father, since the Jews saw him reshaping the shadow of the law toward the more spiritual.

Saying this he did not abolish his own authority, but shows that nothing alien to the Father is in the Son. I utter nothing contrary to the Father, nor as mine alone, but as common.

He foreknew the passion; therefore it must be said that he came willingly to suffer; for he would not unwillingly have endured so insulting a death. He calls hour the Passover feast at which he suffered; he calls his death a passing.

He loved them even before the Passover, having become man; but when he also handed himself over to die, then he perfectly showed his love toward human beings. Not only Jews but also others he has as his own as Creator. He calls his own all who are in the world.

He calls tradition the salvation of the faithful, which he himself also hands over in turn to the Father, because he was begotten from the Father’s essence.

As astonished the evangelist says that he washed the feet of the one who had set himself to hand him over to death. On the fifth day the supper; on the fourth Judas agreed to betray Christ; therefore he said the devil had already cast into the heart that Judas should betray him.

Through the touch he was cleansing their feet for readiness of the gospel. And he also leads them into humility.

When I am taken up, he says, then from the Spirit’s grace you will learn what is happening.

If you do not accept the lesson of humility, you have no share with me—that is, unless someone washes off the filth of sin through Christ’s grace, he does not