In order to account for what follows, the precise time is defined in the words “supper being served”[7] or “supper-time having arrived”; not, as in the Authorised Version, “supper being ended,” which plainly was not the case;[8] nor, as in the Revised Version, “during supper.” The difficulty about washing the feet could not have arisen after or during supper, but only as the guests entered and reclined at table. In Palestine, as in other countries of the same latitude, shoes were not universally worn, and were not worn at all within doors; and where some protection to the foot was worn, it was commonly a mere sandal, a sole tied on with a thong. The upper part of the foot was thus left exposed, and necessarily became heated and dirty with the fine and scorching dust of the roads. Much discomfort was thus produced, and the first duty of a host was to provide for its removal. A slave was ordered to remove the sandals and wash the feet.[9] And in order that this might be done, the guest either sat on the couch appointed for him at table, or reclined with his feet protruding beyond the end of it, that the slave, coming round with the pitcher and basin,[10] might pour cool water gently over them. So necessary to comfort was this attention that our Lord reproached the Pharisee who had invited Him to dinner with a breach of courtesy because he had omitted it. On ordinary occasions it is probable that the disciples would perform this humble office by turns, where there was no slave to discharge it for all. But this evening, when they gathered for the last supper, all took their places at the table with a studied ignorance of the necessity, a feigned unconsciousness that any such attention was required. As a matter of course, the pitcher of cool water, the basin, and the towel had been set as part of the requisite furnishing of the supper chamber; but no one among the disciples betrayed the slightest consciousness that he understood that any such custom existed. Why was this? Because, as Luke tells us (xxii. 24), “there had arisen among them a contention, which of them is accounted to be the greatest.” Beginning, perhaps, by discussing the prospects of their Master’s kingdom, they had passed on to compare the importance of this or that faculty for forwarding the interests of the kingdom, and had ended by easily recognised personal allusions and even the direct pitting of man against man. The assumption of superiority on the part of the sons of Zebedee and others was called in question, and it suddenly appeared how this assumption had galled the rest and rankled in their minds. That such a discussion should arise may be disappointing, but it was natural. All men are jealous of their reputation, and crave that credit be given them for their natural talent, their acquired skill, their professional standing, their influence, or at any rate for their humility.