A.T. Robertson Commentary John 13

Now before the feast of the passover (προ δε της εορτης του πασχα). Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my Harmony of the Gospels, pp. 279-84, and David Smith's In the Days of His Flesh, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in Joh 13:1-30 is the real passover meal described by the Synoptics also (Matthew 26:21–25; Luke 22:21–23), followed by the institution of the Lord's Supper. Thus understood verse 1 here serves as an introduction to the great esoteric teaching of Christ to the apostles (John 13:2–17:26), called by Barnas Sears The Heart of Christ. This phrase goes with the principal verb ηγαπησεν (loved).

Knowing (ειδως). Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced "his hour" (αυτου η ωρα). See 18:4; 19:28 for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on 12:23 for use before by Jesus.

That he should depart (ινα μεταβη). Sub-final use of ινα with second aorist active subjunctive of μεταβαινω, old word, to go from one place to another, here (5:24; 1 John 3:14) to go from this world (8:23) back to the Father from whom he had come (14:12,28; 16:10,28; 17:5).

His own which were in the world (τους ιδιους τους εν τω κοσμω). His own disciples (17:6,9,11), those left in the world when he goes to the Father, not the Jews as in 1:11. See Ac 4:23; 1 Timothy 5:8 for the idiom. John pictures here the outgoing of Christ's very heart's love (chs. John 13-17) towards these men whom he had chosen and whom he loved "unto the end" (εις τελος) as in Mt 10:22; Luke 18:15, but here as in 1 Thessalonians 2:16 rather "to the uttermost." The culmination of the crisis ("his hour") naturally drew out the fulness of Christ's love for them as is shown in these great chapters (John 13-17).

During supper (δειπνου γινομενου). Correct text, present middle participle of γινομα (not γενομενου, second aorist middle participle, "being ended") genitive absolute. Verse 4 shows plainly that the meal was still going on.

The devil having already put (του διαβολου ηδη βεβληκοτος). Another genitive absolute without a connective (asyndeton), perfect active participle of βαλλω, to cast, to put. Luke (Luke 22:3) says that Satan entered Judas when he offered to betray Jesus. Hence John's "already" (ηδη) is pertinent. John repeats his statement in verse 27. In Joh 6:70 Jesus a year ago had seen that Judas was a devil.

To betray him (ινα παραδο αυτον). Cf. Acts 5:3. Purpose clause with ινα and second aorist active subjunctive of παραδιδωμ (form in -ο as in Mr 14:10 rather than the usual -ω in Lu 22:4). Satan had an open door by now into the heart of Judas.

Knowing (ειδως). Repeated from verse 1, accenting the full consciousness of Jesus.

Had given (εδωκεν). So Aleph B L W, aorist active instead of δεδωκεν (perfect active) of διδωμ. Cf. 3:31 for a similar statement with εν instead of εις. See Mt 11:27 (Luke 10:22) and 28:18 for like claim by Jesus to complete power.

And that he came forth from God, and goeth unto God (κα οτ απο θεου εξηλθεν κα προς τον θεον υπαγε). See plain statement by Jesus on this point in 16:28. The use of προς τον θεον recalls the same words in 1:1. Jesus is fully conscious of his deity and Messianic dignity when he performs this humble act.

Riseth from supper (εγειρετα εκ του δειπνου). Vivid dramatic present middle indicative of εγειρω. From the couch on which he was reclining.

Layeth aside (τιθησιν). Same dramatic present active of τιθημ.

His garments (τα ιματια). The outer robe ταλλιθ (ιματιον) and with only the tunic (χιτων) on "as one that serveth" (Luke 22:27). Jesus had already rebuked the apostles for their strife for precedence at the beginning of the meal (Luke 22:24–30).

A towel (λεντιον). Latin word linteum, linen cloth, only in this passage in the N.T.

Girded himself (διεζωσεν εαυτον). First aorist active indicative of διαζωννυω (-υμ), old and rare compound (in Plutarch, LXX, inscriptions, and papyri), to gird all around. In N.T. only in John (13:4,5; 21:7). Did Peter not recall this incident when in 1 Peter 5:5 he exhorts all to "gird yourselves with humility" (την ταπεινοφροσυνην εγκομβωσασθε)?

Poureth (βαλλε). Vivid present again. Literally, "putteth" (as in verse 2, βαλλω).

Into the basin (εις τον νιπτηρα). From verb νιπτω (later form of νιζω 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 (ηρξατο νιπτειν). Back to the aorist again as with διεζωσεν (verse 4). Νιπτω was common for washing parts of the body like the hands or the feet.

To wipe (εκμασσειν). "To wipe off" as in 12:3.

With the towel (τω λεντιω). Instrumental case and the article (pointing to λεντιον in verse 4).

Wherewith (ω). Instrumental case of the relative ο.

He was girded (ην διεζωσμενος). Periphrastic past perfect of διαζωννυω for which verb see verse 4.