so He got up from the supper
This phrase marks a significant transition in the narrative. The Greek word for "got up" is "egeirō," which often implies a deliberate action or rising with purpose. Jesus, fully aware of His impending crucifixion, chooses to rise from the meal, symbolizing His readiness to serve and sacrifice. The "supper" refers to the Passover meal, a deeply significant Jewish tradition commemorating God's deliverance of Israel from Egypt. This context underscores the gravity of Jesus' actions, as He prepares to demonstrate a new kind of deliverance through His impending sacrifice.

laid aside His outer garments
The act of laying aside His garments is rich with symbolism. The Greek word "tithēmi" for "laid aside" suggests a voluntary act of setting something down. Jesus, the Son of God, willingly sets aside His divine privileges, represented by His outer garments, to take on the role of a servant. This act prefigures His ultimate laying down of His life. In the cultural context, outer garments were a sign of status and identity, and by removing them, Jesus humbles Himself, foreshadowing His ultimate humility on the cross.

and wrapped a towel around His waist
The imagery of Jesus wrapping a towel around His waist is profound. The Greek word "diazōnnymi" for "wrapped" indicates a binding or girding, often associated with preparation for service or work. In the historical context, a towel was a tool of servitude, used by the lowest servants to wash the feet of guests. By assuming this posture, Jesus exemplifies the heart of servanthood and love, challenging His disciples to follow His example. This act is a powerful visual of the servant leadership that Jesus embodies and calls His followers to emulate.

(4) He riseth from supper, and laid aside' his garments.--Comp. Notes on Luke 22 et seq. We there read of "a strife among them which of them should be accounted the greatest." It is placed by St. Luke after the Supper; but our Lord's words, "I am among you as he that serveth," point almost certainly to a connection with this parabolic act. There had been, we may well think, some self-assertion in acts or omissions, which He by His act rebukes. They may have claimed, each above his brother, the place of honour at the table, or it may be that no one had offered the customary refreshment of water for the feet, before sitting down to meat (Luke 7:44). "We cannot say what was the immediate cause which suggested His act, but if we attempt to realise the whole scene, we must believe that there was in the disciples themselves some such cause. The garment laid aside would be the outer garment, which would impede His action, leaving the tunic, which was the ordinary dress of a servant.

And took a towel, and girded himself.--This was itself a mark of the servant's position, and was meant to signify His assumption of the servant's work. The successive minute details of this picture carry with them their own authenticity.

Verses 4, 5 - Commentators differ as to the motive which induced our Lord to perform this menial act, to adopt the gesture, girding, and duties of the δοῦλος, to divest himself of his ἱμάτια or upper garments, and to appear and veritably to act as a slave. Strauss regards it as a mythical representation of one of our Lord's discourses on humility. Lange, with much pertinence, believes it to correspond to the pain, which he manifested, at the very last Supper, with the unseemly contest for pre-eminence among the apostles (cf. Luke 22:27, "Whether is greater, he that sitteth at meat, or he that serveth? I am among you as he that serveth"). Others, like Meyer, see no such reference, and require the presence of no such motive. It is remarkable that at such a season this dispute could have arisen at all. I-laving undoubtedly broken out on more than one occasion, our Lord chose the midst of this feast, when we learn from other sources there was such an outbreak, for this emphatic revelation of the royalty of service. Wunsche ('Erl.,' p. 550) says that both "before" and "alter" the Passover festival it was customary, in order to demonstrate the equality and liberty of the guests, to practice mutual interchanges of the ordinary menial service of hand-washing ('Pesachin,' fol. 108). In this verse every sentence is a distinct picture. He riseth from the supper, and layeth down his upper garments, and when he had taken a towel, he girded himself (Edersheim and Wunsche both give proof that the Talmud repeatedly Grecizes the word here rendered "towel," λέντιον, "linen cloth," by the word lentith or alen-tith) after the fashion of the humblest slave; then he poureth water into the washing-basin (νιπτῆρα), the article of furniture in the room ("Nihil ministerii omittit," says Grotius. Thus he discharges every part of the duty, while the disciples wonder at the new revelation). And he began to wash the feet of the disciples, and to wipe them with the towel wherewith he was girded. Westcott refers to the rabbinic commentators on Ezekiel 16:9, "Among men, the slave washes his master, but with God it is not so." So then the inversion of all human social relations forced on John's mind the deep truth that we are here face to face with the Divine - with the Divine-human. John here strains his words to give some conception of what passed in his own mind when he saw our Lord's face, and witnessed this great revelation of his character. Though this evangelist did not record the "Transfiguration," there were moments in Christ's history which produced a still pro-founder impression upon him, and in which he veritably saw the glory of the Only Begotten of God in his Master's form. On this occasion the highest conception of his Divine Personality, origin, and destiny, was blended with the deepest descent of the Lord's entire humanity to the level of weakness, pollution, and sin. The greatest manifestation of God was in the revelation of the exceeding limits, the infinite depth, which love could compass. We may see a little farther on what were the special steps our Lord took to give this sense of love "to the uttermost" on the part of him to whom all the universe had been entrusted, who had come from, and was going back to, the Father.

Parallel Commentaries ...


[So] He got up
ἐγείρεται (egeiretai)
Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 1453: (a) I wake, arouse, (b) I raise up. Probably akin to the base of agora; to waken, i.e. Rouse.

from
ἐκ (ek)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

the
τοῦ (tou)
Article - Genitive Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

supper,
δείπνου (deipnou)
Noun - Genitive Neuter Singular
Strong's 1173: A dinner, an afternoon or evening meal. From the same as dapane; dinner, i.e. The chief meal.

laid aside
τίθησιν (tithēsin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 5087: To put, place, lay, set, fix, establish. A prolonged form of a primary theo to place.

[His]
τὰ (ta)
Article - Accusative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

outer garments,
ἱμάτια (himatia)
Noun - Accusative Neuter Plural
Strong's 2440: A long flowing outer garment, tunic. Neuter of a presumed derivative of ennumi; a dress.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

wrapped
διέζωσεν (diezōsen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 1241: To gird, tie around; mid: I gird round myself. From dia and zonnumi; to gird tightly.

a towel
λέντιον (lention)
Noun - Accusative Neuter Singular
Strong's 3012: A towel, apron, coarse cloth. Of Latin origin; a 'linen' cloth, i.e. Apron.

{around} His {waist}.
ἑαυτόν (heauton)
Reflexive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 1438: Himself, herself, itself.


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NT Gospels: John 13:4 Arose from supper and laid aside his (Jhn Jo Jn)