Exegetical and Hermeneutical Commentary of John 13:5
After that he poureth water into a basin, and began to wash the disciples’ feet, and to wipe [them] with the towel wherewith he was girded.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. began to washproceeded towash. Beyond all doubt the feet of Judas were washed, as ofall the rest.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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”,
1Sa 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.
Fuente: John Gill’s Exposition of the Entire Bible
Poureth (). Vivid present again. Literally, “putteth” (as in verse 2, ).
Into the basin ( ). From verb (later form of in this same verse and below) to wash, found only here and in quotations of this passage. Note the article, “the basin” in the room.
Began to wash ( ). Back to the aorist again as with (verse 4). was common for washing parts of the body like the hands or the feet.
To wipe (). “To wipe off” as in 12:3.
With the towel ( ). Instrumental case and the article (pointing to in verse 4).
Wherewith (). Instrumental case of the relative .
He was girded ( ). Periphrastic past perfect of for which verb see verse 4.
Fuente: Robertson’s Word Pictures in the New Testament
A bason [] . Only here in the New Testament. From niptw, to wash.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “After that he poureth water into a bason,” (eita ballei hudor eis ton niptera) “Then he puts water into the basin,” the basin used for physical cleanliness, in the residence of the day. He requested no one to assist Him, and had no help at all, so far as the Scriptures indicate.
2) “And began to wash the disciples’ feet,” (kai erksato niptein tous poclas ton matheton) “And he began to wash the feet of the disciples,” one by one, including those of Judas Iscariot, who later in the evening left to contract for the betrayal and delivery of Jesus to the Jewish religious rulers, Joh 13:30; Mat 26:14-16; Mar 14:10-11.
3) “And to wipe them with the towel,” (kai ekrassein to lentio) “And to wipe them (off) with the towel,” to dry them of the water He had used in washing the feet. All this was normally a slave’s task, 1Sa 25:41.
4) “Wherewith he was girded.” (ho hen diezosmenos) “With which he was having girded himself,” Joh 13:4; Php_2:5-7. Our holy, sinless, Redeemer stooped to the lowest of human tasks, to manifest the character of His and His Father’s redeeming love, Joh 3:16; 2Co 8:9; Rom 5:8.
Fuente: Garner-Howes Baptist Commentary
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.
Fuente: Calvin’s Complete Commentary
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
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 )
5. ] ., 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, might merely express his doing something unusual and unlooked for.
is perhaps by attraction for , which would be the ordinary case after , cf. Rev 1:13 ; Rev 15:6 ; or it may be dative by construction, as in Hom. Il. . 77, , , and other examples in Meyer.
Joh 13:5 . 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, [ is only found here; but is not so rare; see Plut., Phocion , 20, where filled with wine were provided for the guests.] “nihil ministerii omittit” (Grotius). [Plutarch says of Favonius that he did for Pompey .] He “began” to wash the feet of the disciples; “began,” perhaps because, as Meyer suggests, the washing was interrupted, but this is not certain.
After that = Then.
poureth = putteth, same word as in Joh 13:2.
wash. Greek. nipto. App-136.
wipe. Greek. ekmasso. Occurs elsewhere, Joh 11:2; Joh 12:3. Luk 7:38, Luk 7:44.
5.] ., 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, might merely express his doing something unusual and unlooked for.
is perhaps by attraction for , which would be the ordinary case after , cf. Rev 1:13; Rev 15:6; or it may be dative by construction, as in Hom. Il. . 77, , , and other examples in Meyer.
Joh 13:5. , [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.-) [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.-, He began) A new and marvellous beginning. The word is rare in John.-, to wash) Great condescension, and yet becoming. The angel did not do so to Peter, Act 12:8.
Joh 13:5
Joh 13:5
Then he poureth water into the basin, and began to wash the disciples feet, and to wipe them with the towel wherewith he was girded.-He then proceeded to perform the office of a servant.
poureth: Joh 19:34, 2Ki 3:11, Eze 36:25, Zec 13:1, Eph 5:26, 1Jo 5:6
to wash: Joh 13:8, Exo 29:4, Lev 14:8, 2Ki 5:10-13, Psa 51:2, Isa 1:16, Act 22:16, 1Co 6:11, Tit 3:3-5, Heb 10:22, 1Jo 1:7, Rev 1:5, Rev 7:14
feet: Joh 13:10, Joh 13:12-14, Gen 18:4, Gen 19:2, 1Sa 25:41, Luk 7:38, Luk 7:44, 1Ti 5:10
Reciprocal: Jdg 19:21 – they washed Luk 1:43 – whence Luk 12:37 – that Luk 22:27 – General
5
A great deal of confusion has come upon the religious world over the subject of feet washing. I shall quote from Smith’s Bible Dictionary concerning this: “Washing the Hands and Feet. As knives and forks were not used in the East, in Scripture times, in eating, it was necessary that the hand, which was- thrust into the common dish, should be scrupulously clean; and again, as sandals were ineffectual against the dust and heat of the climate, washing the feet on entering a house was an act both of respect to the company and refreshing to the traveler. The former of these usages was transformed by the Pharisees of the New Testament age into a matter of ritual observance, Mar 7:3, and special rules were laid down as to the time and manner of its performance. Washing the feet did not rise to the dignity of a ritual observance except in connection with the services of the sanctuary. Exo 30:19; Exo 30:21. It held a high place, however, among the rites of hospitality. Immediately that a guest presented himself at the tent door, it was usual to offer the necessary materials for washing the feet. Gen 18:4; Gen 19:2; Gen 24:32; Gen 43:24; Jdg 19:21. It was a yet more complimentary act, betokening equally humility and affection, if the host himself performed the office for his guest. 1Sa 25:41; Luk 7:38; Luk 7:44; Joh 13:5-14; 1Ti 5:10. Such a token of hospitality is still occasionally exhibited in the East.”
After that he poureth water into a basin, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded.
[Into a basin.] “On that day, [when they made R. Eleazar Ben Azariah president of the council] the votes were numbered; and they determined concerning the basin wherein they were to wash their feet; that it should contain from two logs to ten.”
[He began to wash the feet, etc.] as to this action of our Saviour’s washing his disciples’ feet; it may be observed,
I. It was an unusual thing for superiors to wash the feet of inferiors. Amongst the duties required from a wife towards a husband this was one, that she should wash his face, his hands, and his feet. The same was expected by a father from his son. The same from a servant towards his master, but not vice versa. Nor, as I remember, was it expected from the disciple towards his master, unless included in that rule, “That the disciple is to honour his master more than his father.”
II. The feet were never washed merely under the notion of legal purification. The hands were wont to be washed by the Pharisees merely under that notion, but not the feet; and the hands and the feet by the priests, but the feet not merely upon that account. That what was said before, concerning the basin wherein the feet were to be washed; must not be understood as if the feet were to be washed upon any score of a legal cleansing; but only care was taken by that tradition, lest through defect of a just quantity of water the feet and the person should contract some sort of uncleanness whilst they were washing.
So that by how much distant this action of Christ’s was from the common usage and custom, by so much the more instructive was it to his followers, propounded to them not only for example, but doctrine too.
III. As to the manner of the action. It is likely he washed their feet in the same manner as his own were, Luk 7:38; viz. while they were leaning at the table (as the Jewish custom of eating was) he washed their feet; as they were stretched out behind them. And if he did observe any order, he began with Peter, who sat in the next place immediately to himself. This Nonnus seems to believe; to which opinion also there are others that seem inclined; and then the words he began to wash; must be taken in some such sense as if he made ready and put himself into a posture to wash. But perhaps this way of expression may intimate, as if he began to wash some of his disciples, but did not wash them all; which for my own part I could easily enough close with. For whereas Christ did this for example and instruction merely, and not with any design of cleansing them, his end was answered in washing two or three of them, as well as all. And so indeed I would avoid being entangled in the dilemma I lately mentioned, by saying, he did not only leave Judas unwashed, but several others also. What if he washed Peter and James and John only? And as he had before made some distinction betwixt these three and the rest of his disciples by admitting them into his more inward privacies, so perhaps he distinguisheth them no less in this action. These he foretold how they were to suffer martyrdom: might he not, therefore, by this washing; prefigure to them that they must be baptized with the same baptism that he himself was to be baptized with? and as the woman had anointed him for his burial, so he, by this action, might have washed them for that purpose.
Joh 13:5. Then he poureth water into the bason, and began to wash the disciples feet, and to wipe them with the towel wherewith he was girded. It is impossible not to mark the minuteness with which each separate part of the wonderful work of condescension he would describe is here recorded by the Evangelist. According to the usages of the East, rendered necessary at once by the dusty nature of the roads and the imperfect covering afforded by sandals, it was customary for the master of a house, when receiving guests, to provide them with water to wash their feet (Gen 18:4; Gen 19:2; Jdg 19:21; Luk 7:44). The act of washing would generally be performed by servants. Here Jesus, the Master of the feast, becomes Himself the servant.
Verse 5
To wash, &c. This was a customary office to be performed for guests, at an entertainment, by servants. The only thing remarkable in the case was, that the service should have been performed, for this company, by one who was their Lord and Master, and possessed, too, of such a consciousness of personal dignity as is expressed in John 13:3.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: Lightfoot Commentary Gospels
Fuente: A Popular Commentary on the New Testament
Fuente: Abbott’s Illustrated New Testament