John 13:1

Πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα, “before the feast of the Passover,” and therefore it was not the Paschal supper which is now described. According to John, though not in agreement with the Synoptists, Jesus suffered as the Paschal Lamb on the day of the Passover, which in all Jewish households was terminated by the Paschal supper. How long before the Feast the supper here mentioned occurred is not explicitly stated, but the narrative shows it was the eve of the Passover. The note of time has an ethical rather than an historical intention. It is meant to mark that this was the last night of Jesus' life. Therefore it is followed up by a full description of the entire situation and motives. The main action is expressed in ἐγείρεται of the fourth verse; but to set his reader in the right point of view for perceiving the significance of this action the Evangelist points out three particulars regarding the mind and feeling of Jesus, and two external circumstances. (1) εἰδὼς … αὐτούς, “Jesus, knowing that the hour had come that He should pass [for the construction ὥρα ἵνα see John 12:23; μεταβῇ emphasises the change in condition implied] out of this world to the Father, having loved His own who were in the world [τοὺς ἰδίους, a more restricted and more sympathetic class than the οἱ ἴδιοι of John 1:11. His especial and peculiar friends. The designation τοὺς ἐν τῷ κόσμῳ is added in contrast to ἐκ τοῦ κόσμου which described His future condition, and it suggests the difficulties they are left to cope with and the duties they must do. They are to represent Him in the world: and this appeals to Him], He loved them” εἰς τέλος, which is translated “in the highest degree” by Chrys., Euthymius [σφόδρα], Cyr.-Alex. [τελειοτάτην ἀγάπησιν], Godet, Weiss; but Godet is wrong in saying that εἰς τέλος never means “unto the end,” see Matthew 10:22. Melanchthon renders “perduravit donec pateretur”. He loved them through all the sufferings and to all the issues to which His love brought Him. The statement is the suitable introduction to all that now looms in view. His love remained steadfast, and was now the ruling motive. The statement is further illustrated by the disappointing state of the disciples. [Wetstein quotes from Eurip., Troad., 1051, οὐδεὶς ἐράστης ὅστις οὐκ ἀεὶ φιλεῖ; and from the Anthol., τούτους ἐξ ἀρχῆς μέχρι τέλους ἀγαπῶ, and cf. Shakespeare's Sonnets, cxvi., “Love … bears it out even to the edge of doom”.] (2) καὶ δείπνου γενομένου, “supper having arrived,” “supper having been served,” cf. γενομένου σαββάτου, the Sabbath having come, πρωῒας γενομένης, Matthew 27:1, morning having dawned. In John 10:22 the phrase ἐγένετο τὰ ἐγκαίνια means “the Dedication had arrived”. So here the meaning is “supper having come,” and not “supper being ended,” or “while supper was proceeding”. If we read γινομένου the meaning is substantially the same, “supper arriving,” “at supper time”. This also is essential to the understanding of the incident. Feet-washing, pleasant and customary before a meal, would have been disagreeable and out of place in the course of it. [The custom is abundantly illustrated by Wetstein, Doughty and others. See especially Becker's Charicles.] The feet, either bare, or sandalled, or with shoes, were liable to be heated by the fine dust of the roads, and it was expected that the host would furnish means of washing them, see Luke 7:44. When our Lord and His disciples supped together, this office would be discharged by the youngest, or by the disciples in turn; but this evening the disciples had been disputing which of them was the greatest, Luke 22:24, and consequently no one could stoop to do this menial office for the rest. (3) τοῦ διαβόλου … παραδῷ [or παραδοῖ], “the devil having now put into the heart,” etc. For the expression βεβληκότος εἰς τὴν καρδίαν see especially Pindar, Olymp., xiii. 16, πολλὰ δʼ ἐν καρδίαις ἀνδρῶν ἔβαλον Ὧραι κ. τ. λ. Similar expressions are frequent in Homer. It is perhaps rather stronger than “suggest,” “the devil having already put in the heart”; the idea had been entertained, if we cannot say that the purpose was already formed. His presence was another disturbing element in the feast. But had Jesus unmasked him before such fiery spirits as John and Peter, Judas would never have left that room alive. Peter's sword would have made surer work than with Malchus. Judas therefore is included in the feet-washing. “Jesus at the feet of the traitor, what a picture, what lessons for us” (Astié).