John 13:5

Joh 13:5. Εἶτα, [after that] next) There is no doubt but that the disciples must have been in a great state of expectancy as to what He was preparing to do.—τόν) [the basin, not a]. There was generally within reach, in the room where the supper was, a foot-basin, of metal or of wood, as our wash-hand basin in the present day. This is the force of the article.—ἤρξατο, He began) A new and marvellous “beginning.” The word is rare in John.—νίπτειν, to wash) Great condescension, and yet becoming. The angel did not do so to Peter, Act 12:8.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh 13:5 εἶτα … νιπτῆρα . Each step in the whole astounding scene is imprinted on the mind of John. “Next He pours water into the basin,” the basin which the landlord had furnished as part of the necessary arrangements, [ νιπτῆρα is only found here; but ποδανιπτήρ is not so rare; see Plut., Phocion , 20, where ποδονιπτῆρες filled with wine were provided for the guests.] καὶ ἤρξατο νίπτειν … “nihil ministerii omittit” (Grotius). [Plutarch says of Favonius that he did for Pompey ὅσα δεσπότας δοῦλοι μεχρὶ νίψεως ποδῶν .] He “began” to wash the feet of the disciples; “began,” perhaps because, as Meyer suggests, the washing was interrupted, but this is not certain.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

began to wash--proceeded to wash. Beyond all doubt the feet of Judas were washed, as of all the rest.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. Poureth water into a bason, c.] This was the office of the meanest slaves. When David sent to Abigail, to inform her that he had chosen her for wife, she arose and said: Behold, let thy handmaid be a SERVANT, to WASH the FEET of the SERVANTS of my lord, 1Sa 25:41. Some of the ancients have supposed that our Lord began with washing the feet of Judas, to inspire him with sentiments of compunction and remorse, to melt him down with kindness, and to show all his disciples how they should act towards their enemies. Dr. Lightfoot supposes he washed the feet of Peter, James, and John only but this is not likely: the verb αρχεσθαι in the sacred writings, signifies, not only to commence, but to finish an act, Ac 1:1; and in the Septuagint, Ge 2:3. There is every reason to believe that he washed the feet of all the twelve. See Clarke on Joh 13:9.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5. And began to wash the feet of his disciples. These words express the design of Christ, rather than the outward act; for the Evangelist adds, that he began with Peter.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(5) After that he poureth water into a bason.—Better, . . . into the bason. It was the bason in the room, commonly used, and now ready for suck purposes. The water was at hand. All suggested then that one of the disciples might have performed this act which the Lord now performs. That it was commonly regarded as an act of reverence from an inferior to a superior is made clear by the Rabbinical passages quoted here by Schottgen and Lightfoot. (Comp. Note on Luk_7:44.)

And began to wash the disciples’ feet.—The exactness of the narrative notes that the act was only begun, and was interrupted by the objection of Peter. This word “began” is frequent in the earlier Gospels, but it is only in this touch of accuracy that St. John uses it.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. into a bason] Better, into the bason, which stood there for such purposes, the large copper bason commonly found in oriental houses.

began to wash] Began is not a mere amplification as in the other Gospels (Mat_11:7; Mat_26:22; Mat_26:37; Mat_26:74; Mar_4:1; Mar_6:2; Mar_6:7; Mar_6:34; Mar_6:55; Luk_7:15; Luk_7:24; Luk_7:38; Luk_7:49; &c. &c.), and in the Acts (Act_1:1, Act_2:4; Act_2:18; Act_2:26, &c.). The word occurs nowhere else in S. John, and here is no mere periphrasis for ‘washed.’ He began to wash, but was interrupted by the incident with S. Peter. With whom He began is not mentioned: from very early times some have conjectured Judas.

Contrast the mad insolence of Caligula—quosdam summis honoribus functos … ad pedes stare succinctos linteo passus est. Suet. Calig. xxvi. Linteum in a Greek form is the very word here used for towel.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

After that be poureth water into a bason,.... This also was a servile work, and what properly belonged to servants to do; see Joh 2:5. The bason to wash the feet in, called by the Jews was fixed by their doctors to hold, "from two logs to nine kabs" (t); not "from two logs to ten", as Dr. Lightfoot has rendered the passage referred to. A "kab" held about a quart of our measure, and a "log" was the fourth part of a "kab".

And began to wash the disciples feet. This custom of washing the feet was not used by the Jews at their passover, nor at their private entertainments, or common meals, but at the reception of strangers or travellers, which were just come off of a journey, whereby they had contracted dirt and filth, and was a servile work, never performed by superiors to their inferiors, but by inferiors to superiors; as by the wife to the husband, by the son to the father, and by the servant to his master; and was an instance of great humility in any others, as in Abigail, who said to David, "let thine handmaid be a servant to wash the feet of the servants of my Lord", Sa1 25:41, upon which place some Jewish Rabbins (u) have this note:

"this she said, , "by way of humility", to show, that it would have been sufficient to her, if she became a wife to one of the servants of David, and washed his feet, as was the custom of a wife to her husband.''

But what a surprising instance of humility and condescension is this, that Christ, the Lord and master, should wash the feet of his disciples, when it was their proper work and business to have washed his? Though Dr. Lightfoot says, he does not remember that this was expected from the disciple toward his master, unless included in that rule, "that the disciple is to honour his master, more than his father"; whereas it was a fixed point (w) with the Jews,

"that all works which a servant does to his master, a disciple does to his master, except unloosing his shoe.''

Since therefore it was the work of a servant to wash his master's feet, a disciple was obliged to do this to his master likewise:

and to wipe them with the towel wherewith he was girded; as he began he went through with his work; and having washed their feet, he wipes them clean; which may design the purity of the lives and conversations of the saints in general, and of the ministers of the Gospel in particular, whose feet are beautiful when shod with the preparation of the Gospel of peace, and their conversations are as become the Gospel they preach; both which they have from Christ.

(t) Misn. Yadaim, c. 4. sect. 1. Vid. Misn. Celim, c. 20. sect. 2. (u) R. Levi ben Gersom & R. Samuel Laniado in I Sam. xxv. 41. Vid. T. Bab. Cetubot, fol. 96. 1. & Maimon. Hilch. Ishot, c. 21. sect. 7. (w) T. Bab. Cetubot, fol. 96. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5 After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded.

Ver. 5. After that he poureth water, &c.] So doth the pope once a year in an apish imitation of our Saviour. As likewise, when he is new elected, in his solemn Lateran procession, he takes copper out of his chamberlain’s lap, and scatters it among the people, and (lie and all) saith, "Silver and gold have I none." (Dr Hall on Mat 5:20)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Began to wash ... - It was uniformly the office of a servant to wash the feet of guests, 1Sa 25:41. It became a matter of necessity where they traveled without shoes, and where they reclined on couches at meals. It should be remembered here that the disciples were not sitting at the table, as we do, but were lying with their feet extended from the table, so that Jesus could easily have access to them. See the notes at Mat 23:6.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

St. Ambrose and St. Bernard shew that this washing was mysterious, and significative of the very great purity expected of those that receive the blessed Eucharist.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Poureth water into a bason; begins first to wash his disciples feet, then to wipe them with the linen cloth he had taken. All this was done in the form of a servant; so they used to do, as to guests that came to dine or sup with their lords or masters.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. Began to wash—The act of washing is a double emblem, symbolizing first, the duty of humble service to our brother, and second, the purification of the soul from sin. Both these solemn meanings are supremely combined in the great act of Jesus, by which he humbles himself unto death for our sakes, and purifies our souls by his blood. Different parts of the dialogue now ensuing refer to these two meanings.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Into the basin - A large vessel was usually placed for this very purpose, wherever the Jews supped.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

5. τ. νιπτῆρα. The bason, which stood there for such purposes, the large copper bason commonly found in oriental houses.

ἤρξατο νίπτειν. Ἤρξατο is not a mere amplification as in the other Gospels (Mat 11:7; Mat 26:22; Mat 26:37; Mat 26:74; Mar 4:1; Mar 6:2; Mar 6:7; Mar 6:34; Mar 6:55; Luk 7:15; Luk 7:24; Luk 7:38; Luk 7:49; &c. &c.), and in the Acts (Act 1:1; Act 2:4; Act 18:26, &c.). The word occurs nowhere else in S. John, and here is no mere periphrasis. He began to wash, but was interrupted by the incident with S. Peter. With whom He began is not mentioned: from very early times some have conjectured Judas. Contrast the mad insolence of Caligula—quosdam summis honoribus functos ad pedes stare succinctos linteo passus est. Suet. Calig. XXVI. One is unwilling to surrender the view that this symbolical act was intended among other purposes to be a tacit rebuke to the disciples for the ‘strife among them, which of them should be accounted the greatest’ (Luk 22:24); and certainly ‘I am among you as he that serveth’ (Joh 13:27) seems to point directly to this act. This view seems all the more probable when we remember that a similar dispute was rebuked in a similar way, viz. by symbolical action (Luk 9:46-48). The dispute may have arisen about their places at the table, or as to who should wash the others’ feet. That S. Luke places the strife after the supper is not fatal to this view; he gives no note of time, and the strife is singularly out of place there, immediately after their Master’s self-humiliation and in the midst of the last farewells. We may therefore believe, in spite of S. Luke’s arrangement, that the strife preceded the supper. In any case the independence of S. John’s narrative is conspicuous.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

5.] τὸν νιπ., the vessel usually at hand for such purposes. The context seems to shew that He had washed the feet of one or more before the incident of the next verse: were it not so, ἤρξατο might merely express his doing something unusual and unlooked for.

ᾧ is perhaps by attraction for ὅ, which would be the ordinary case after διεζωσμένος, cf. Rev 1:13; Rev 15:6: or it may be dative by construction, as in Hom. Il. κ. 77, πὰρ δὲ ζωστὴρ κεῖτο παναίολος, ᾧ ῥʼ ὁ γεραιὸς Ζώννυθʼ, and other examples in Meyer.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

5. The disciples begin to ask which of them was thus designated (Joh 13:22f., Mar 14:19, Mat 26:22, Luk 22:23).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

A bason [νιπτηρα] . Only here in the New Testament. From niptw, to wash.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.