John 13:31

DISCOURSE AFTER THE TRAITOR'S DEPARTURE--PETER'S SELF-CONFIDENCE--HIS FALL PREDICTED. (Joh 13:31-38)

when he was gone out, Jesus said, Now is the Son of man glorified--These remarkable words plainly imply that up to this moment our Lord had spoken under a painful restraint, the presence of a traitor within the little circle of His holiest fellowship on earth preventing the free and full outpouring of His heart; as is evident, indeed, from those oft-recurring clauses, "Ye are not all clean," "I speak not of you all," &c. "Now" the restraint is removed, and the embankment which kept in the mighty volume of living waters having broken down, they burst forth in a torrent which only ceases on His leaving the supper room and entering on the next stage of His great work--the scene in the Garden. But with what words is the silence first broken on the departure of Judas? By no reflections on the traitor, and, what is still more wonderful, by no reference to the dread character of His own approaching sufferings. He does not even name them, save by announcing, as with a burst of triumph, that the hour of His glory has arrived! And what is very remarkable, in five brief clauses He repeats this word "glorify" five times, as if to His view a coruscation of glories played at that moment about the Cross. (See on Joh 12:23).

God is glorified in him--the glory of Each reaching its zenith in the Death of the Cross!

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

31. Therefore, when he was gone out] Indicating that the presence of Judas had acted as a constraint, but also that he had gone of his own will: there was no casting out of the faithless disciple (Joh_9:34).

Now] With solemn exultation: the beginning of the end has come.

the Son of man] See on Joh_1:51.

glorified] In finishing the work which the Father gave Him to do (Joh_17:4); and thus God is glorified in Him.

Joh_13:31 to Joh_15:27. Christ’s Love in keeping His own

31–35. Jesus, freed from the oppressive presence of the traitor, bursts out into a declaration that the glorification of the Son of Man has begun. Judas is already beginning that series of events which will end in sending Him away from them to the Father; therefore they must continue on earth the kingdom which He has begun—the reign of Love.

This section forms the first portion of those parting words of heavenly meaning which were spoken to the faithful eleven in the last moments before His Passion. At first the discourse takes the form of dialogue, which lasts almost to the end of chap. 14. Then they rise from the table, and the words of Christ become more sustained, while the disciples remain silent with the exception of Joh_16:17-18; Joh_16:29-30. Then follows Christ’s prayer, after which they go forth to the garden of Gethsemane (Joh_18:1).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Joh 13:31-32. When he was gone out — Having quitted the place in a mixture of rage and confusion, as being marked out both by Christ’s actions and words; Jesus said — To the rest of the disciples, as they sat at the table with him; Now — While I speak this; is the Son of man glorified — Or, is just on the point of being glorified; and God is glorified in him — Or, is about to be immediately glorified by the signal and extraordinary circumstances of his abasement and exaltation. And if God be glorified, &c. — Or, as ει ο θεος εδοξασθη may be rendered, seeing God is glorified in him; God shall also glorify him, &c. — That is, Seeing that he has already done great honour to God by the past actions of his life, and is about to honour him yet further by his sufferings and death, which will display the divine perfections, particularly God’s infinite love to men, in the most astonishing and amiable light; he is, in his turn, to receive glory from God; meaning, that in his human nature he was to be exalted to the highest dignity and power, or, as he himself expresses it, (Mat 28:18,) to all power, or authority, in heaven and in earth; and that his mission from God was immediately to be supported by irrefragable attestations.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Ver, 31 Joh_16:33. 3. THE VALEDICTORY DISCOURSESOF THE LORD.

Vers. 31-33. (1) The glorification of the Son of man, and of the Father in the Son.

With ver. 31 the solemn valedictory discourse of our Lord commences a veritable evangelium in evangelio, and by the aid of which we come more closely to the heart of Jesus. "Here," as Olshausen says, "we are entering the holy of holies in the Passion-history." We have, indeed, come through the courts of the temple, we have left the courts of the Gentiles, of the women, of the priests behind us, and have been waiting in the holy place of sacrifice and incense and ablution; now we follow our great High Priest to the veil over the holiest of all, and he prepares us to listen to the intercession that he makes before the unveiled majesty of the Father"s love. The first section, extending from Joh_13:31-38; Joh_14:1-31, reports a series of questions by Peter, Thomas, Philip, Jude, which all turn more or less on the anticipated separation which he teaches them to regard as a veritable glorification of the Son of man, and also as a higher revelation to them of the nature of his own Person and of those relations between "the Son" and "the Father" which are imaged and shadowed forth in those between" the Son of man" and "God," which they could more readily understand. This prepares the way for the discourse and prayer which followed, in which the future spiritual union between the victorious Lord and his own disciples, between a sanctified humanity and the eternal Godhead, is exhibited, distinguished by wonderful blending of intuitive insight and supernatural revelation. The discourse is consistent with the stupendous conception which the evangelist had formed of the Person of Christ. Hilgenfeld and ethers regard this address as utterly incompatible with the valedictory discourses of Mt 24,mt 25, and Mark 13. We have already seen that they are but different aspects of the same mysterious and wonderful Personage; that the synoptists are not silent concerning the spiritual presence of Christ in and with his disciples till the end of the world; and, on the other hand, that the fourth evangelist is perfectly alive to the reality of his kingdom in the world and to the true nature of his second coming. (On the historical character of this discourse, see Introduction, pp. 126, 127)

Vers. 31, 32. (The oun is not omitted by T.R. or Westcott and Holt. It stands on great authority. The different punctuation of Stephens, nulye , dispensed with the oun ; but this arrangement is not followed by modern editors.) When therefore he (Judas) was gone out, and the Lord was left with his trembling but faithful eleven, his heart yearned over them without reserve or exception, and he speaks as though his Passion had begun, and even ended too. Jesus saith, Now is the Son of man glorified, and God is glorified in him. The aorist edoxasyh suggests more than "is glorified." Bengel says, "Jesus passionem ut breve iter spectatet metam potius prospicit." As Son of man, he has secured the highest glory of the most tender, humiliating self sacrifice, has cast out of the covenanted fellowship the hateful, baneful virus of a carnal triumph. To his eye as Son of man the end is secured, just as in Joh_17:10 he says, "I have been glorified in them." The thought is certainly complete without the clause appended in T.R., which simply reiterates the last clause, in order to make it the basis of a further thought: God will glorify him in (himself), if his suffering and sacrificed humanity has been the scene and material of a glory given to God, because a new manifestation of the Divine fullness in humanity; that is the reason why his very humanity will be lifted up into the Divine glory, itself becoming one with it, exalted far above these heavens, that he might fill all things. Elsewhere we read that "Christ is hidden in". (Col_3:3 Act_3:21) All his earthly sufferings will now be seen to be a forth-streaming of Divine love, the fullest revelation of the innermost essence of God. (cf. Isa_42:1) Godet says, "When God has been glorified by a being, he draws him to his bosom and envelops him in his glory." This expression scarcely sustains the sublime uniqueness of the glory of God in the Son of man, and the glory of the Son of man in God. The words, and will straightway glorify him show how imminent was the glorification which is consummated by the new meaning put into death, and into all that leads to it and into the sacrifice involved in it. That "straightway glorify him" is a note of triumph, and this while Judas is completing his bargain. (cf. the para soi with en eautw of this verse; of. Joh_17:5)

Vers. 31-38. Separation and its issue.

The departure of Judas sets Jesus free to discourse familiarly with his disciples.

I THE TRAITOR"S DEPARTURE IS THE SIGNAL FOR THE REDEEMER"S GLORIFICATION. "Now is the Son of man glorified, and God is glorified in him.

1. Jesus regards his death, now so near, as involving his glorification.

(1) The glorification extended over Christ"s whole past life. It lay in his voluntary self-abasement.

(2) The redemptive work is regarded as virtually completed. (Joh_17:4)

(3) The Father is glorified by the obedience and sufferings of his Son. The sufferings and the glory were closely linked together. (1Pe_1:11)

(4) The Son will be glorified by the Father in heaven, as he himself glorified the Bather on earth.

II THE APPROACHING SEPARATION OF JESUS FROM HIS DISCIPLES. "Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you.

1. The language is that of deep affection and solicitude. He sympathizes with the disciples in their coming bereavement, They are soon to be orphans.

2. The disciples would experience a longing to rejoin him after the separation which was now at hand.

3. They were not yet ready to follow him.

(1) The search of the disciples would not be finally in vain. "I will receive you unto myself; that where I am, there ye may be also". (Joh_14:3) He does not say to his disciples what he said to the Jews, "And ye shall not find me.

(2) They had a task to accomplish. "A new commandment I give unto you, That ye love one another.

(a) The period of his absence was to be a season of spiritual growth. Love to one another, with the mutual sacrifices involved in it, would be the realization of his presence among them.

(b) The commandment of love was new in its scope and motive, though love was always the principle of the Decalogue. It was new,

(i) as it was enjoined after a new model as I have loved you;

(ii) as it was love to brethren to "the new creation;

(iii) as it arose out of a new necessity this shall all men know that ye are my disciples, if ye have love one to another." This love was to be a badge of discipleship. The world would thus understand the true meaning of Christianity.

III PETER"S ANXIETY TO KNOW OUR LORD"S DESTINATION, AND HIS EAGERNESS TO DIE WITH HIM. "Lord, whither goest thou?

1. The question marks the disciple"s loving regard for his Master, from whom he would not be separated in life or in death.

2. Yet it suggests that his mind was occupied with the idea of his Lord"s establishment of a temporal kingdom. Where was he going? Was not Jerusalem to be the center of the coming kingdom? The answer of Jesus declares the separation to be inevitable, but only temporary. "Whither I go, thou canst not follow me now; but thou shalt follow me afterwards.

(1) The death of Christ was necessary to Peter"s entrance into heaven.

(2) Peter, besides, had an apostolic ministry of great moment to fulfill.

4. Peter"s determination to follow his Master to death. "Lord, why cannot I follow thee now? I will lay down my life for thy sake.

(1) He evidently thought that Jesus was about to die, and that his death was in some way to contribute to the establishment of his kingdom.

(2) He thinks that he can lay down his life for Christ before Christ lays down his life for him. He came afterwards to know that the two deaths must follow a different order. (Joh_21:18, Joh_21:19)

(3) He does not dream that his faith might fail in the supreme crisis of his Lord"s trial.

5. Our Lord"s prediction of Peter"s fall. "The cock shall not crow, till thou hast denied me thrice.

(1) Our Lord does not doubt the sincerity of his disciple, but his spiritual strength and steadfastness. The best of men do not know their own strength till it is tested by temptation.

(2) Our Lord rebukes the over-confidence of his disciple, None are so near a fall as those who are so confident of their standing. "Let him that thinketh he standeth take heed lest he fall.

(3) Our Lord"s prediction had such an overwhelming effect upon Peter that he did not utter another word during all the following discourses.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

EXPLANATORY AND CRITICAL NOTES

Joh_13:31. Therefore, when he was gone out, Jesus saith, etc.—“Ye are not all clean,” Jesus had said; but now the traitor had gone, and a higher spiritual teaching was given to the eleven. Now the hour of His crowning glory as the Son of man, the glory of uttermost humiliation for the sake of man, has come; and in that the Father’s love and mercy are also displayed.

Joh_13:32. If God be glorified in Him.—Omitted in א, B, C, D, etc.

Joh_13:33. Little children.—τεκνία, a word peculiar to John’s writings. It “emphasises the idea of kinsmanship; and the diminutive conveys an expression at once of deep affection and also of solicitude for those who are yet immature” (Westcott).

Joh_13:34-35. A new commandment, etc.—The disciples could not follow the Saviour then; but they would do so afterward, during their earthly service, on the ways of this new commandment of self-sacrificing love in imitation of Him. In the Spirit of love would be their eternal union with the Father in Christ (Joh_17:23).

MAIN HOMILETICS OF THE PARAGRAPH.—Joh_13:31-35

The glorified Son of man and the new commandment.—When Judas had departed from the upper chamber, and his dark presence, with something of a depressing or numbing influence, was no longer felt, then the Saviour prepared His true disciples, faithful though weak and imperfect, for what lay before them, which would prove to them so full of horror, so subversive of hope. He sought to strengthen them to meet the events about to follow, showing that all had been foreseen and provided for. “Now I tell you before it come, that when it is come to pass, ye may believe that I am He” (Joh_13:19).

I. The glorified Son of man must depart.—

1. After the traitor had gone forth determined on his awful purpose, events would move with startling rapidity. Now the glorification of Jesus, as the Son of man, is viewed as begun.

2. For what was that glory? The very depth of His voluntary humiliation was being reached. How could there be glory in that? But that was indeed the very period of His greatest glory as Emmanuel. For “with His stripes we are healed.” His sufferings and death were man’s redemption. In all, His love to man was unmistakably manifested—even mercy and love to His enemies. His obedience as the divine Son was shown before all worlds. His unswerving trust in the love of the Father, and His deep, unshaken peace shone forth in those hours of trial and pain with transcendent glory. And this glory of self-sacrificing love had just been seen shining conspicuously in that humility with which He had washed even the feet of Judas, and in seeing the traitor depart unhindered on his awful errand.

3. In all this God was glorified in Jesus. The glory of the divine character is conspicuous in this wonderful exhibition of redeeming love, in which a way was shown by which “He might be just and the justifier of him that believeth in Jesus” (Rom_3:26). It was God who “so loved the world,” etc. (Joh_3:16). His love is wonderful; His righteousness and truth are manifest to all in this amazing work of redemption. “Behold what manner of love,” etc. (1Jn_3:1). Thus in the Son’s carrying out of the divine plan, in the exercise of “a love which many waters could not quench,” the Son and Father were together glorified: “grace and truth” were made manifest, and the depth of the riches both of the wisdom and knowledge of God conspicuously declared (Rom_11:35).

4. “And if God be glorified in Him, God shall also,” etc. Not only does Christ’s redeeming work redound to the glory of the Father, but the Father also would glorify Christ, in raising Him from the dead, and setting Him on His throne in the heavens, in the outpouring of the Spirit at Pentecost in accordance with Christ’s promise, and in putting “all things under His feet.” Christ must go, and it is true must go by a via dolorosa whither the disciples then could not follow Him—a way of sorrow and suffering, which is yet the way of abounding glory.

II. The disciples must remain.—

1. The hour was approaching when the little flock must be scattered, though only for a season. But they must needs be prepared. They had dreamed, and were still dreaming, some of them, of material thrones and kingdoms. The rude awakening must be anticipated.

2. In Christ’s absence they would seek Him. Ah! how earnestly, as we see by their timid gathering together (Joh_20:19); by the return homeward of at least two sad at heart and bankrupt in hope (Luk_24:14; Luk_24:17); and by the eager rush to the sepulchre on the resurrection morning.

3. “Whither I go ye cannot come,” etc. (Joh_13:33). They could not, must not, follow Him then by the way of sorrow to glory; for the work’s sake they must remain. As He said to the Jews: “Ye shall seek Me,” etc. But He did not say what He further said to the Jews: “Ye shall not find Me.” For not only is it ever blessedly true that those who truly seek shall surely find Him; ere long they would in reality see Him again (Joh_14:19; Joh_16:16), not only in His glorified resurrection body, and in the fulfilment of His promise at Pentecost, but when they should be called into His presence, and when He appeared in His glory. At the longest, measured in the æons of eternity, this shall be “but a little while.” “I go, but ye shall remain to carry out and complete My work, to show forth My truth, to walk in the light of My example as obedient children of the heavenly Father, with the hope of blessed reunion in the Father’s house.” To unite and quicken them for their work—

III. Jesus gave a uniting and inspiring principle of life and action to the disciples in the new commandment, in the observance of which they might follow Him.

1. The path He had at that time to tread He must truly tread alone (Isa_63:3). This way of glory should yet be trodden by the disciples; but it would be on the path of obedience to this new commandment.

2. Christ was to be withdrawn in visible presence; but He would still be with them in spirit, and they would be united to Him, their living Head, by the very closest bonds, through the spirit of mutual love. “That love which you see in Me to youward, and which you bear to Me, let it be expanded toward one another, so that it may become a bond of union and communion, uniting you to one another as members of My body” (Eph_1:22-23; Eph_5:25; Eph_5:29-30).

3. Christ calls this commandment a new commandment. Similar command, it is true, had been given of old in the Mosaic institutions. But it had not the same vital force, because it was restricted in scope and motive. Thus we are prepared to find that it had become almost a dead letter. The Rabbis had tortured it to mean, “Thou shalt love thy neighbour and hate thine enemy.” The love Christ commands has a wider sweep; it embraces all men. He pointed the Jew to the hated Samaritan even as his neighbour whom he should love (Luk_10:36).

4. But here it is the love of His people to one another of which Christ speaks, not so much the love of the disciples for perishing men as their mutual love. The natural man loves those bound to him by ties of affection and kinship, from motives of esteem, etc. Christians love the brotherhood for Christ’s sake. They love Him, and must love those whom He loves, who are children of the heavenly Father, temples of the Holy Ghost. A new motive for this mutual love has been given.

5. The object of love is indeed the same. It is men, mortal and imperfect, but men viewed in a different relationship. They are members of the great spiritual family, “brethren and sisters in Christ.” Men love the members of their families naturally more than strangers. Much more should members of the great spiritual family, fellow-citizens of the saints, etc., show to each other a deep, abiding affection. A relationship that is for eternity binds them together. Such a love cannot be narrow or confined. It will flow beyond the bounds of mutual affection and pour itself forth to all men, like Christ’s love for a perishing world, for which He died.

6. The spirit and example of this love are new. “Thou shalt love thy neighbour as thyself” was the old form. But no such wavering, imperfect reflection of love as this is given in the new commandment. “As I have loved you.” Here is the new and glorious prototype. Think of His love “unspeakable,” its patience, tenderness, forbearance, strength, etc. It is an example which will suffice for eternity.

IV. The observance of the new commandment is an evidence of discipleship.—

1. “By this shall men know,” etc. It is a test by which disciples may try their lives. “We know,” etc. (1Jn_2:3; 1Jn_3:14).

2. It is the badge of Christian citizenship. Men are proud to wear the badges and insignia of famous orders, societies, etc., to which they may belong. The loyal soldier is not ashamed of his uniform, etc. Religious orders have their special garb, etc. But the true mark of Christian discipleship is mutual love. The world soon realised that here was a new power.

3. It is a sign of Christian brotherhood. Just as the members of some societies recognise each other by a sign or word, etc., so members of the society of believers recognise each other, or should do so, by this mark of mutual love.

4. It should also be an earnest of mutual helpfulness. Genuine Christian affection will lead to prompt, brotherly helpfulness; and thus more clearly still will be evidenced true discipleship (1Jn_3:17).

Lessons.—

1. Pure love on earth is ever new. Its songs never grow old or cloy from age to age. It is a living fountain from which streams, ever fresh, flow out to bless men. It is so because it manifests the same unselfish, self-sacrificing spirit as that of this heavenly commandment.

2. So this mutual love of Christ’s disciples should be a never-failing spring of blessing for men. Yet just as human love is marred by human imperfection, so is this.

3. Still what infinite possibilities lie in this command, nothing less than making earth an outer court of heaven, and the kingdoms of the world the kingdoms of our Lord, etc.

4. How far are Christians from its perfect observance! The divisions, jealousies, sectarian rivalries, of Christendom ought to humble us. How can Christian men, who in everything else are so near each other, stand opposed behind some trumpery ecclesiastical or other barrier? The members of all the Churches need to drink more deeply the spirit of these blessed words, to pray that they may learn to love one another as Christ has loved them.

Joh_13:34. The new commandment.—This new commandment serves—

I. To prove our love to God.—

1. To show that He is Lord of our hearts (1Jn_4:7-8).

2. If we discover by this test that our heart is loveless toward our brother, then we learn that it is because in our heart there is no real love to God, and that we have not understood what His love is.

II. It also leads to the exercise of love to God.—

1. God is invisible to us, but has given a visible object of love in our brother, so that we may prove through him what love to God really means (1Jn_4:20).

2. Thus we are able through the exercise of love toward the brother whom we see to advance in the divine love (1Jn_4:12).

3. This seems like a perversion of the order of salvation, according to which love to God must precede love of the brethren. Yet it is not. It is only the simple way of education. Men who are religious only in the natural sense recognise the force of the command, “Thou shalt love thy neighbour,” etc. Let them exercise this love genuinely; and when they find how unable they are to do it fully, may they not learn to begin, as all love to God begins, to love wistfully, conscious of their failure, and looking in longing to Him who through grace brings righteousness to the transgressor? And if a child of grace desires to be perfected in the divine love, let him just try whether Christ’s promise will not hold good, “If ye keep My commandments, ye shall abide in My love.”

III. This commandment is given for our temporal and eternal blessedness.—

1. This is not merely a commandment with a promise of reward attached thereto, but it is in itself a reward of highest blessedness—to love and be loved, loving fellowship with God, and loving fellowship in God.

2. When we learn really to love as brethren, then we shall find our happiness and prosperity in the happiness and prosperity of our brethren. In loving them each of us loves a consecrated ego.

3. Then this true wisdom is learned—to consecrate all the powers and intelligence, which were formerly devoted to selfish ends, to the good of our fellows, and in them of that higher and divinely consecrated ego. This is what our Redeemer taught; in Him we see how men should love one another. We should—this is His new commandment—“love one another as He has loved us.” And how did He love us? He sought His glory in our salvation. So has this Friend loved us; His blood was shed forth for us! And therefore should we learn of Him to love our brethren, and thus love and seek truly our own selves and our highest happiness.

4. All love of the brethren displays itself in this: it does not wrong them—it ever seeks their good. And this it does in the way of the commandments of the second table of the law. “Love worketh no ill,” etc., but ever shows itself in acts of kindness to the brethren done by us, and in guarding ourselves from doing them wrong—

(1) In their life—the sixth commandment;

(2) In their other selves—the seventh commandment;

(3) In their possessions—the eighth commandment;

(4) In their good name—the ninth commandment; and

(5) From the inner depths of our being—the tenth commandment.

From Th. Wunderling (Moravian).

Joh_13:34-35. The ruling spirit of Christian citizenship.—Citizens keep the laws of their country from various motives. The majority, and the best part of the people, keep those laws because they see that they are conducive to the country’s social and material welfare, and thus to their own. Others, however, who do not feel bound by any moral or social restraint, who consider first and foremost only their own fancied interests and pleasures, would often transgress their country’s laws, were it not that the fear of punishment restrained them. And some, disregarding this, with hope that they may escape the penalty, break those laws perpetually. Self-interest, it may be said, rules in the kingdoms of the world. It is far otherwise in the kingdom of Christ. In it there is a constraining and ruling spirit which inspires its government, and is the motive power in the lives of its citizens, leading them to honour and obey its King.

I. Christ rules in love.—

1. Love is the eternal law and spirit of His kingdom. All its manifestations are founded on love. Love to the world underlies the sending of the Son; love to men brought the Son, who “loved us and gave Himself for us,” down to earth.

2. God indeed loves His people with an everlasting love (Jer_31:3). So, too, His people are in Christ under the reign of love: nothing can separate them from it. Every day confirms it, every blessing proclaims it. Our whole life is encompassed by it.

3. See how His love forbears with us; how patiently He deals with us; how faithfully He chastens; how constantly He helps in every time of need; and thus how gloriously His high-priestly prayer hath been answered: “I have declared unto them Thy name, and will declare it; that the love wherewith Thou hast loved Me may be in them; and I in them” (Joh_17:26).

II. Love to Christ leads to loving obedience of Him.—

1. “He that hath My commandments,” etc. (Joh_14:21), said our Lord. And the apostle echoes his Master’s words when he writes, “This is the love of God,” etc. (1Jn_5:3). “Without love obedience is impossible” (Joh_14:24); “for love is the outcome of the renewed nature which comes through faith in Christ.”

2. Love reigning within shows a heart and will in unison with Christ. The same mind that was in Him dwells in those who love Him. Thus obedience becomes spontaneous and joyful. The nearer men rise toward Christ’s likeness, the more His love is shed abroad in their hearts, the more will they be led to pray, and seek to do His will in all things.

“Take my life, and let it be

Consecrated, Lord, to Thee.”

3. Who indeed is more worthy of our supreme love and unwavering obedience? The more we know of Him—His wisdom, love, power—the more we experience His gracious dealings, the more we realise the sweetness of His yoke which is so easy and His burden which is so light, the more shall we be grieved when we neglect His commands and fall into sin. And when we realise all the misery and slavery of sin, and the freedom and peace of His kingdom, we shall be led ever to cry, more and more, “Give me Thy easy yoke to bear.”

III. The test of love and obedience to our spiritual King is love to the brethren and to those for whom Christ died.—

1. “A new commandment I give unto you, that ye love one another,” etc. (Joh_13:34), was one of the parting exhortations of our Lord to His disciples. And is it not neglect of this command that has hindered and is hindering the advance of Christ’s kingdom?

2. To what grace are Christians more earnestly urged in the New Testament than this? and yet what grace is frequently more conspicuously absent? Would there be the wranglings, jealousies, divisions, that now exist in Christ’s Church, His spiritual kingdom on earth, even among good men, over “trifles light as air,” were the love of Christ perfected in us?

3. Would we see so many Christians grasping, worldly, bent on the pleasures and pursuits of time, almost to the exclusion of everything else, did more of the spirit and love of Christ animate them? To how many does the love of Christ mean no more than a languid attendance at a Sabbath service, followed by a constant devotion all the week to the world, the flesh, or the devil—or all three?

4. Love prompted the Redeemer to leave the heavenly glory, to live among men, despised and rejected, to die upon the cross, that He might bring salvation within reach of all. And He has confided to His people the glorious work of making that salvation known to perishing men. And, lo! those who call themselves His people sit at ease in Zion for the most part, and never dream of sacrificing a farthing’s worth of comfort for that great cause for which Christ died. He shed His blood—gave His life. They give, often with grudging hand, what can well be spared, and cast away on trifles or doubtful pleasures what might go to swell many a living rill for refreshing the spiritually thirsty and weary tribes of earth. Is this love? Is this obeying the command, “As I have loved you … love one another”?

5. Back to the Christ of the Gospels, is a modern cry. But the Christ of the Gospels is the Christ of the New Testament—of Paul and John as well as of Matthew and Luke. And the reigning feature of His kingdom all through is this of love. Yes, back to Christ—back from ecclesiastical wranglings, from theological strifes, from hazy secularistic and socialistic dreamings—back to learn of Him, to be inspired by His Spirit, to be filled with His love; and then a willing and obedient people shall show forth His praise, and seek to extend His blessed kingdom of truth and love.

ILLUSTRATIONS

Joh_13:34. “A new commandment,” etc.—This solemn testament our Lord left in His parting words for all who should be His disciples. But is this commandment of love in reality a new commandment? Is it not a very ancient command, as old as the world? Had not the fratricide Cain to bear about this commandment, written as if with blazing letters on his despairing heart, as he went about restless and a fugitive on the earth after his bloody crime? Did not the patriarch Abraham already understand this commandment, and practise it, as he spoke to his cousin Lot with such noble brotherliness, “If thou wilt go to the left, I will go to the right; or if thou wilt go to the right, I will go to the left,” and as he prayed to the Lord in such heartfelt pity for lost Sodom? Do not the ten commandments which Israel received at Sinai come to this sum of the whole, “Thou shalt love the Lord thy God above all, and thy neighbour as thyself”? Do we not see in a David an example of love to friend and foe, when we view his friendship with Jonathan and his nobleness toward his deadly foe Saul? Have not even the heathen understood and practised this commandment? What a beautiful example of the love of a child was that of the Athenian hero Cimon for his imprisoned father! What a touching example of the love of friends do Damon and Pythias give us, whose faithfulness endured even at the scaffold, and which Schiller has sung in his poem The Surety-ship! What a noble pattern of human love did the Roman Emperor Titus give, who held that every day in his life was lost in which he had done good to no one! What glorious deeds of the love of fatherland are related to us of a Leonidas, a Regulus, and so many other Greek and Roman heroes, who freely gave up their lives for the common weal! And yet the Founder of our faith calls it a new commandment, that His disciples should love one another. And truly it was a new commandment in His mouth; it has received an entirely new signification in His kingdom. Now for the first time this commandment of love has been placed on its true eternal basis, when we learn from the New Testament of Jesus Christ that God is love. Now for the first time has it reached its highest degree, since there is given us a type of the purest and greatest love in Him who loved us unto death, and who says to us, “A new commandment.… As I have loved you.” Now it is referred to the whole wide field of its influence, since we have learned that all men are our brethren, and none need now ask, “Who is my neighbour?” And now first could this command be received in its real power through the Spirit of Christ, which is a Spirit of humility and meekness, of love and peace. Now first has this commandment been accorded its rightful position as the sum of all the others—the royal commandment of love. In short, beloved, through Christ this command of love has first become truly difficult, and through Him also it has first become easy. Therefore did He rightly say. “A new commandment,” etc. And say, is it not in truth to us also ever new? Ah, how many who call themselves Christians understand this commandment so little that one might think they had never heard of it, as if it were entirely new to them! And even among those of us who understand and observe it, need we not to have it ever anew held up before us, lest our love should grow cold? Need we not every day again to learn, again to practise it, and cannot perfectly fulfil? but we dare never neglect it, because in this command all Christian duties are included, because love is the fulfilling of the law. Says Luther: “The commandment of love is a short command and a long command: a single commandment, and yet many commandments; no commandment, and yet all commandments: it annuls all the commandments, and yet it establishes them all.”—Translated from Karl Gerok.

Joh_13:34. Ministering love the highest service.—Behold, then, from the first beginning, from the first turning of the heart to the Redeemer, until the joyful departure from this world, nothing avails but this communicating and ministering love in its winning and self-sacrificing nature! This it is with which the Redeemer embraces the world—this in which we should love one another. If any man should say aught else concerning the Christian Church, believe it not! Does any one say that there are human laws which belong to it, then answer that the Son of God is come to free us from the bondage of merely human ordinances, so that we might receive the gift of adoption. Does any one say a confession belongs to it, this or that custom, then reply, the Redeemer said, “I give you a commandment, that ye should love one another with that love wherewith I have loved you.” And if it is answered that in this fashion the Christian Church would be something which could not be laid hold of, which can be kept to nothing, so that one would not know where she is, where she began, where she will end—then say: Thus is every one that is born of the Spirit; ye know not whence He comes and whither He goes; ye hear His breathing. Well for you when you understand this; well for you when your own life is encompassed by this breathing of the Spirit; well for you when also through you the words of eternal life become spirit and life for the race of men.—Translated from, F. Schleiermacher.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

FIFTH SECTION

The Lord in the circle of His friends, the children of light; how He discloses and communicates to them the riches of His inner life, thereby consecrating them as bearers and ministers of His own life, with a view to the enlightenment and transfiguration of the world, and the union of the present and the hereafter.—Disclosure of Heaven (and explanations relative to the Heavenly life)

Joh_13:31—Joh_17:26

synoptical view

The farewell discourses of Jesus, as recorded by John, contain the most mysterious and most holy of all the sayings through which He manifested Himself to His own. They form the spiritual ante-celebration of His own glorification and that of His people in the new celestial life opened up by His death and resurrection. Distinction must be made between historical periods and those embracing different divisions of the subject matter; there exists, however, an exact correspondence in the march of the two. The total is the walk to the Mount of Olives and the revelation of heaven or the new heavenly home, high above the old Sheol of the dead.

First Period. From the end of the paschal meal, or the departure of Judas, to the end of the Supper. Starting-point of the meditation: the Supper; how it reveals the gulf that intervenes between the heavenly home that Christ discloses and whither He is going; but also transfigures the same, supplying Christ’s presence to the disciples, who sojourn on this earthly shore, until the time when they shall be ripe for heaven until the time when they shall be ripe for heaven and at liberty to follow the Lord as martyrs (Joh_13:36). Martyrdom the fairest, ripest fruit of the Lord’s Supper. Therefore: the task and goal of personal life in that Kingdom of glory, to found which Christ leaves this world, Joh_13:31-38.

Second Period. From the close of the Supper to the departure for the Mount of Olives. On stepping forth beneath the starry sky. Starting-point of the meditation: the going forth into the dark world, and the contemplation of the nocturnal heavens. Revelation of the heavens situate beyond the gulf. Exposition of heaven, or the Father’s House, as the goal of Christ and His people.

1. Christ as the Way to the goal; in the truth and life of His personal essence standing surety for the goal, in spite of the contradiction of out-ward agencies which reveal an apparently aim-less and pathless vista of misery and death (Thomas).

2.Christ as the Goal of the way, or the spiritual and heavenly theophany, in antithesis to the sensual and earthly theophany; or as the personal Christ, through whom the personal Father manifests Himself, and who, through the Holy Ghost, founds the fellowship of personal, heavenly life (Joh_13:20; Philip).

3. Christ, on His return, at once the Goal and the Way. How, in the communion of His people, He establishes the hidden heaven upon earth, as the Kingdom of the Spirit and of Love in antithesis to the ungodliness of the world (Judas Lebbæus).

4. The departure for the Passion as a departure for heaven, or the parting salutation as a pledge of greeting at a speedily ensuing meeting.

The one warranty for the heaven beyond this world—which warranty is given us through the heavenly Christ present in the world—branches out into various manifestations: (1) Of the heavenly Christ; (2) of the heavenly Father; (3) of the heavenly Spirit or other Paraclete; (4) of the heavenly and personal life and operation of Christians.

First promise of the Holy Ghost as the Spirit of Christ and the Church generally, Joh_13:16. Second promise of the Holy Ghost as the Spirit of evangelic knowledge and of enlightenment, Joh_13:26. Chap. 14.

Third Period. The walk from the city to the brook Kedron. Vineyards and nocturnal garden-fires on either side (see below). Starting-point of the meditation: the sight of the vineyards, of the cleansed vines and the burning branches. Glorification of this earthly shore; or the heavenly life upon earth, in the history of the Kingdom of Love or the Vine of God; in the judgment executed upon dead branches, and in the fruit bearing—love’s blessing—of living ones.

1. Divine establishment and cultivation of the heavenly Vine upon earth, or the establishment of the heavenly Kingdom of Love—a kingdom rich in joy. The fiery judgment upon dead branches; the purification of living ones; or the destiny of the Vine (Joh_15:1-8).

2. The fruit-bearing of disciples in their life of lave (Joh_13:9-17).

3. Verification of love in opposition to the hatred of the world, or the defensive conduct of the disciples of Jesus (Joh_13:18 to Joh_16:6).

4. Consummation of love in the fellowship of the Holy Ghost who convinces and conquers the world by the judgment of the Spirit, or the offensive conduct of disciples, Joh_16:7-11. Revelation of the future, together with the development of Christianity, Joh_13:12-15.

Third promise of the Holy Ghost as the Spirit of martyr-faithfulness, Joh_15:26. Fourth promise of the Holy Ghost as the Spirit of victorious might that overcometh the world, Joh_16:8-11. Fifth promise of the Holy Ghost as the Spirit of apostolic development and apocalyptic revelation of the future, Joh_16:12-15.

Fourth Period. Towards the end of the way. Conclusion of communications, and promise of future disclosures through the Holy Ghost. Starting-point of the meditation: The approach to the goal. Transfiguration of the union betwixt this world and the world beyond, in the new, heavenly life.

1. Promise of the revelation of the new and second heavenly life in the resurrection of Christ, Joh_13:16-22.

2. Promise of a new meeting, when He of the further shore shall hold intercourse with them who are still remaining on this side of the gulf, Joh_13:23-24.

3. Promise of life in the Spirit, Joh_13:25-27.

4. The flash of light from the Spirit, apportioned to the disciples even now in surveying the life of Jesus, Joh_13:28-31.

5. Christ’s consciousness of victory, His assurance of new life, as a legacy of consolation for His people, Joh_13:32-33. Joh_16:12-33.

Fifth Period. Before the crossing of the brook Kedron, the black brook in the gloomy vale. Period of final decision.

Development of Christ’s consciousness of victory in His high-priestly prayer for the transfiguration of the personal Kingdom of Love, or House of the Father, in this world and the next, through the sanctification or sacrifice of Christ, the redemption of mankind:

1. For the glorification of the Son, Joh_13:1-8;

2. For the glorification of His people, Joh_13:9-19;

3. For the glorification of all future believers until the disappearance of the world before the glory of the Son and of His heaven, Joh_13:20-24;

4. The perfect glorification of the Father, in conformity to His righteousness; the foundation of said glorification having already been laid by the Son, Joh_13:25-26. Or, the prayer for the perfection of the Kingdom of Love unto the absolute Epiphany, Revelation 21.; Tit_2:13; 1Jn_2:28; 1Jn_3:2. Chap. 17.

Synopsis. First Period: Antithesis between heaven and earth; Second Period: Heaven and its vouchers on earth; Third Period: Establishment and development of heaven on earth; Fourth Period: Internal union of heaven and earth; Fifth Period: The perfect appearing.

On the farewell discourses of Jesus see Luther’s Sermons of the year 1538, vol. 8. [ed. Walch]. Matthesius: Luther said this was the best book he had written. G. Lehr: De sublimitate sermonum Jesu Christi, John 13-16, Göttingen, 1774. Stark: Paraphr. et Comment, in Ev. John 13-17, Jena, 1814. An extensive catalogue of separate treatises see in Lilienthal’s Bibl. Archivar, p. 321; Danz, Universalwörterbuch der theolog. Literatur, p. 466, etc. On the sacerdotal prayer see below chap. 17. [Comp. also our introductory remarks on Joh_13:1, p. 405.—P. S.]

I

Strong Antithesis Between This Present World And The World Beyond; Also The Link Between Them Formed By The New Institution Of Christ (The Lord’s Supper, As The Commandment Of Brotherly Love). Grave Magnitude Of This Antithesis, Expressed In The Announcement Of Peter’s Denial. The Glorification Of Christ; And The New Covenant. The New Commandment As The Transfiguration Of The Law And Likewise Of The Antithesis Between Christ’s Visible Existence In The World Beyond And The Sojoun Of His People In Ihis Present World.

Joh_13:31-38

(Mat_26:26-35; Mar_14:22-31; Luk_22:31-38.)

31Therefore,30 when he [Judas] was [had] gone out, Jesus said,

Now is the Son of man glorified, and God is glorified in him. 32If God be [is] glorified in him,31 God shall [will] also glorify him in himself, and shall [will] 33straightway [immediately] glorify him. Little children [τεχνία], yet a little while [only a little while longer] I am with you. Ye shall [will] seek me; and [,] as I 34 said unto the Jews, Whither I go, ye cannot come; so now I say to you. A new commandment I give unto you, That [in order that, ἵνα] ye love one another; 35[even] as I have loved you, [in order] that ye also love one another. By this shall [will] all men know [perceive] that ye are my [ἐμοί disciples, if ye have love one to another.

36Simon Peter said [saith, λέγει] unto him, Lord, whither goest thou? Jesus answered him [omit him],32 Whither I go, thou canst not follow me now; but thou 37shalt [wilt] follow me33 afterwards. Peter said [saith] unto him, Lord, why cannot 38I follow thee now? I will lay down my life for thy sake [for thee]. Jesus answered [answereth]34 him, Wilt thou lay down thy life for my sake [for me]? Verily, verily, I say unto thee, The cock shall not crow [will not have crowed],35 till [before] thou hast denied36 me thrice.

EXEGETICAL AND CRITICAL

Joh_13:31. Now when he had gone out.—Chrysostom and others connect this sentence with the foregoing: “but it was night when he went out.” Not only the οῦ̓ν, but also the emphatic pause introduced by the word νύξ, and the strong contrast between the preceding and the ensuing Sect, are declarative against this view.

Now is the Son of Man glorified [ἐδοξάσθη].—This is not merely a proleptical announcement on the part of Jesus of approaching triumph [Meyer, Alford, etc.]. It is the celebration of an actual triumph. In spirit He has already vanquished the kingdom of darkness. His victory succeeded to His perturbation of spirit at the sight of Judas, and was gained on this wise: By the operation of His Spirit in perfect consistency with His truth, love and patience as opposed to the utmost falseness, embitterment and irritation, He, as the Christ, sundered Antichrist from the communion of the faithful through the mere exercise of His personal might. The victory gained by Him in spirit over Judas, is a victory over Satan himself and over those worldly temptations whose nature partakes of the spirit of Iscariot (see Leben Jesu, II., p. 1327; iii., p. 675). This victory lays the foundation for the victory in His psychical life (Gethsemane) and for that in His physical life (Golgotha): in view of this fact He is already glorified in principle.

Joh_13:32. If God is glorified in Him.—Antithesis to the Son of Man. It was while conserving to the uttermost His purely human nature that He, as the Son of Man, overcame Judas; but, as this Son of Man, He was also the instrument of God, Joh_5:19; 2Co_5:19. It is effectual to the glory of God Himself that evil,—the whole kingdom of Antichrist—is, in respect of its principle, overcome in so purely human a manner now, and that it shall henceforth be thus overcome throughout the world.

God will also glorify Him in Himself.—As God is glorified in the heart of Christ and in His victorious conduct, being therein set forth as the omnipotence of the Spirit, He shall also glorify Christ in Himself; i.e., He shall glorify the almighty spiritual power of the Son in His (the Father’s) divine providence, in His peculiar domain, the sphere, the revelation of the Father—and that especially in that world and from that world whither Christ is now returning. Ἐνἑαυτῷ has been interpreted by Chrysostom and Ammon as equivalent to διά. Such an interpretation does away with the antithesis. In like manner the antithesis is weakened by the explanation of Cocceius: Since God was glorified, the Son also was glorified. Augustine and many others interpret the passage as referring to the exaltation: “ita scilicet, ut natura humana, quæ a verbo æterno suscepta est, etiam immortali æternitate donetur.” Tholuck refers to Php_2:9 : “The exaltation of the Son, which, in accordance with the representation of Paul, is the ηισθός for His humiliation.” Meyer: By the return to the fellowship of God, out of which He went forth. From this point of view ἐν ἑαυτῷ needs defining. The existence of Christ was an existence in God, not alone from the time of His ascension, but from the moment of His death, inasmuch as He was removed from this present world. For this world His personal life was now hidden in God’s providence, but His personal essence issued forth again, clear and distinct, from the providence of God, simultaneously with the resurrection and the sending of the Spirit; an essence now glorified in divine spiritual might, and destined to be ever more and more glorified until His appearing. See Col_3:3. Hence the expression: in Him, has been in course of fulfilment ever since the death of Christ.

And shall immediately.—The second καί introduces the modifying word, εὐθύς, from which it follows that the glorification of Christ in God shall take place immediately.

Joh_13:33. Little children, but yet a little while (a little longer).—After the stern dismissal of the traitor He is at liberty to unbosom Himself to the disciples and to reveal to them the love and grief that stir His heart at parting from them. Here for the first time we find the tender “little children,” τεκνία. With them too, however, He has to deal earnestly (see Comm. on Luke). He designs teaching them not to set their hearts upon following Him to death now. [Alford: “τεκνία—here only used by Christ (comp., however, παιδία, Joh_21:5)—affectingly expresses not only His brotherly, but fatherly love (Isa_9:6) for His own, and at the same time their immature and weak state, now about to be left without Him.” The same term of endearment, τεκνία, little children, dear children, is used once by Paul, Gal_4:19, and seven times by John, the disciple of love, in his Epistle. According to Jerome the last exhortation of the aged John to his congregation in Ephesus was simply this: “Little children, love one another,” because this comprehended the whole of practical Christianity.—P. S.]

Ye cannot come.—As I said unto the Jews, Joh_7:34; Joh_8:21; Joh_8:24. He now says the same thing to them; although in another sense [and without the threatening addition: “and ye will not find Me, and ye will die in your sins.” The ζητεῖν of the unbelieving Jews is the vain looking for a deliverer after rejecting the true Messiah, the ζητεῖν of the disciples. is the seeking of faith and love.—P. S.]. What He says to them now [ἂρτι, emphatically put last, as Joh_13:7; Joh_13:37; Joh_16:12.—P. S.] is binding only for the present. For the present they cannot follow Him to heaven. From the two propositions: ye will miss Me, and: ye cannot follow Me now, the following results.37

Joh_13:34. A new commandment I give unto you [ἐντολὴν καινὴν δίδωηι ὑμῖν].—Manifestly, the new commandment is to supply His [visible] presence to them for a time, until they come to Him again. Different interpretations, premising, in every ease, that the corollary: ἵνα ἀγαπᾶτε ἀλλήλους, etc., contains the substance of the new commandment. The consideration that the commandment of neighborly love is not a new but an old one, (Lev_19:18; Mat_5:43 ff; Mat_19:19; Mat_22:39), has led some to ascribe an intensive sense to the adjective new, and others to take it in an altered sense.

1. The intensive sense [new in degree.]

(a.) One is not to love his neighbor simply as himself [ὠς ἑαυτόν], but more than himself [υπὲρ ἑαυτόν] (Cyril, Theod. Mopsueste [Theophyl., Euthym. Zigab.; among modern commentators, especially Knapp, Scripta var. arg., p. 369 sqq.] etc.). Without regard to other objections to the view, the idea of it is not clear. [Christ, Mat_22:39-40, and Paul, Rom_13:9, adopt the Old Testament commandment, “Love thy neighbor as thyself,” without addition, as the second great commandment which is like unto the first, “Thou shalt love the Lord thy God,” etc. The ὡς ἑαυτόν is the highest measure of love and does not exclude, but includes the self-denial even to the sacrifice of life for our neighbor. Finally καθώς does not indicate the degree, but the kind of love.—P. S.].

(b.) One should love his neighbor as Christ has loved His people. The following ἠγάπησα is modificative of καινή (Chrysostom, Tholuck).38 Against this view it has been objected (by De Wette) that the modifying clause does not apply to what precedes, but to that which follows it. A main consideration against the view just set forth is that it represents the most involved commandment as being given, without any instructions as to the manner of its fulfilment.

(c.) It is the new commandment of Christian brotherly love as distinguished from a general love to our neighbor. Grotius, Kölbing, Stud. u. Krit., 1845; and similarly Luthardt, [Ebrard, Brückner, Bäumlein, Hengstenberg, Godet]. Meyer: “The novelty lies in the impulsive power of love; the love of Christ, as experienced by us, should be this impellent. Thus the commandment, old in itself, is endowed with new explicitness, viz., the love ἐν Xριστῷ.” Here the fact is overlooked, that a commandment with which we are experimentally conversant and which is instinct with motive power, is no longer a mere commandment, but an inwardly impellent principle. Therefore,

(d.) The principle of the new life brought by Christ (De Wette). Meyer: That, indeed, is the new ἐντολή, but it is not so stated here. In that respect, then, Meyer’s own interpretation would be refuted.

(e.) The removal of the bounds which, in the Old Testament, inclosed neighborly love within national limits (Köstlin, Hilgenfeld). This has already been done, Mat_5:44, inasmuch as Christ there finds in the Old Testament commandment itself the germ of His commandment of neighborly love, in antithesis to the ordinance of the scribes.

2. Altered sense:

(a.) Præceptum illustre (Hackspan, [Hammond], Wolf).

(b.) Mandatum ultimum (Heumann).

(c.) The most recent (Nonnus; ὁπλοτέρην).

(d.) One always new (Olshausen: never growing old, ever fresh [=ἀεὶ καινή].

(e.) A renewed one (Irenæus, Jansen) [Calvin, Maldonatus, Schöttgen].

(f.) A renewing [regenerating] one (Augustine), [Wordsworth].

(g.) An unexpected one (Semler: unexpected after the strife touching rank, Luk_22:24 ff.).

(h.) The καινότης of this commandment consists in its simplicity and unicity (?) Alford. Similarly Owen: “a love unique, simple, self-renewing and ever fresh.” The same applies to the old commandment.—P. S.]

3. We adhere to the view which we have previously set forth, viz., that the ἐντολὴ καινή, is indicative of the institution of the Lord’s Supper (Leben Jesu, ii., p. 1330; III.,681); and Meyer’s wondering note of exclamation we accept as a sign of affirmation.39 That Christ did not intend His precepts to be taken in the sense of outward laws, is a fact which the whole of the New Testament warrants us in assuming. But He did found institutions for His Church: the Lord’s Supper, Baptism, the ministry, etc., all centering in the Lord’s Supper. Of that Christ says: τὸ αἴμά μου τῆς καινῆς διαθήκς (Mat_26:28; Mar_14:24), or, also, ἡ καινὴ διαθήκη (Luk_22:20). If διαθήκη and ἐντολή be thoroughly kindred ideas, the former is converted into the latter by the words: “Do this in remembrance of Me;” “Ye shall show forth,” etc.; if there be but one new διαθήκη, but one new ἐντολή, the one necessarily coincides with the other.

Moreover, it is just in this place that we should expect John to mention the Lord’s Supper. Tholuck: “The institution of the Lord’s Supper, omitted by John—on account of its being sufficiently well known by tradition—would here (Joh_13:34) find the place best befitting it. That Supper is not only a memorial feast of the Departing One (1Co_11:25), but a feast of union with His disciples in love until He comes, Rev_3:20; 1Co_11:26. In like manner it is a feast wherein His cherished ones are mutually united, 1Co_10:17.”—Attention should likewise be directed to the ἠγάπησα; on which word Meyer: “For Jesus perceives Himself to be at the end of His work of loving self-surrender.” This was undoubtedly the case at the institution of the Lord’s Supper, and it can be explained only by a reference to that institution.

In order that [ἵνα] ye may love one another, etc.—Agreeably to the foregoing explanation, these words do not constitute the substance of the new commandment, but the ethical purpose of it. The Lord’s Supper is to be the channel for the conveyance of light, impulse and strength for such a brotherly love. Two-fold construction:

1. The sentence: καθὼς ἠγάπησα, etc., is a parallel sentence to the preceding one (Beza, De Wette and others). Καθὼς, etc., is emphatically put first: “As I have loved you—that ye so love one another.” Meyer remarks with reason: This does not correspond with the simple Johannean style.

2. The sentence: καθὼς ἠψάπησα, etc., is the apodosis to the preceding clause, and contains that which shall ensure compliance with the admonition: ye shall love one another. Meyer: “In order that ye may love one another, in accordance with My having loved you, in order that ye, on your part, might love one another.” This would make the last clause either tautological or oblique. The love of Jesus would be modified solely in accordance with its purpose of exciting love, and it would be accordingly required that the disciples’ love should exhibit a similar mode.

We come back to No. 1, with a different apprehension of it, however: The new institution is founded in order that the disciples may love one another; [its foundation being] in conformity to the fact that Christ has loved His people in order that they may love one another. That is: The Lord’s Supper is the sacrament by whichthe καθὼς of His sacrificial death is brought home to the minds of His people; the ethical fruit that would spring from that death itself, viz., a company of believers living in the fellowship of brotherly love—shall now be realized by the Supper as the lively representation of His sacrificial death, and the substitute for His presence.

Joh_13:35. By this will all know (perceive).—Mutual brotherly love the distinctive mark of Christians, 1Jn_3:10; Neander’s Denkwürdigkeiten, I. p. 97; G. Arnold, Abbildung der ersten Christen, Vol. III. Tholuck: “The heathen were wont to exclaim with astonishment: ‘Behold how these Christians love one another, and how they are ready to die for one another.’40 One Minucius Felix, the heathen, says of the Christians: ‘They love each other before knowing each other;’ and Lucian (in Peregrinus) sneeringly remarks: ‘Their law-giver has persuaded them that they are all brethren.’ ”

Joh_13:36. Lord, whither goest thou?—Peter finds a thorn in the saying of Jesus (Joh_13:33), of whose prick he cannot yet rid himself. Jesus, therefore, meets the true idea of his question with the answer: Thither thou canst not follow Me now. He thus makes an application of the general sentence (Joh_13:33) to him; comforting him, however, with the obscure intimation of his martyrdom, as He pacified the sons of Zebedee, Mat_20:23 (comp. Joh_21:18). By δύνασαι Tholuck apprehends simply the subjective impossibility in Peter, whereas, on the other hand, he conceives δύνασθε to be declarative of an objective impossibility. In both cases, however, an objective and a subjective import correspond. The disciples were no more ordained to pass through death immediately with Christ than they were ripe for such a journey. [The words ἀκολουθήσεις (μοι is doubtful, see Textual Notes) ὕστερον, are probably an allusion to the crucifixion of Peter, comp. Joh_21:18-19.—P. S.]41

Joh_13:37. Why can I not follow thee now? I will lay down my life for thee.—It is clear to him that the going is to be through death. But not only does he undertake to die after the example of the Master; he even protests that he will lay down his life for Him.42

Joh_13:38. Jesus answers in view of these facts and puts Peter to the blush. He uses the asseveration: Verily, verily. Lay down thy life for Me! Thou wilt not so much as confess Me. On the contrary, thou wilt deny Me. And that three times. And this will come to pass directly, before the cock hath crowed, before the ensuing morning. Peter again stood in need of strong and emphatic words.

As regards the time of this conversation with Peter, Luke’s account agrees with that of our Evangelist, while it supplies additional items (Luk_22:31-34). Matthew and Mark are induced to record the conversation after the departure of Jesus from the place where He celebrated the Passover to the Mount of Olives, by their desire to superordinate the more general declaration made by Jesus to all His disciples, to the effect that they should all be offended that night because of Him. This declaration might also very readily occasion Peter once more to avouch his faithful devotion.

DOCTRINAL AND ETHICAL

1. The exultant breathing again of Jesus after the departure of Judas: (a) A presage of the reviving and shining of the Church at the Last Day, Mat_13:43; Luk_21:28; (b) a sign expressive of the great victory of His Spirit in the spiritual combat with treason in the circle of disciples,—with Judas as the representative of Satan; (c) a symbolical sign for His Church, teaching her how she shall conquer the anti-Christian Adversary and finally expel him by a dynamical censure; all this she shall do (after the example of the Son of Man) in simple humanity, a state which God, in the person of His Son, has hallowed, and with whose conditions Ha has complied. Similarly, an intimation that we should solemnly rejoice at the open desertion of false brethren and members rather than be vexed at the same.

2. The contrast of the pure Son of Man, the representative of God’s honor, and the false friend who, from an historical point of view, became the tool of a Hierarchy possessing hearts hardened against Christ, or, regarded from an ethical stand-point, delivered himself up to be the tool of Satan.

3. Glorification is the revelation of internal spiritual power in the untrammeled appearance and activity of its life;—hence, appearance in conformity to the idea,—the real and perfect beauty, a representation of spiritual sovereignty in the unobstructed glory of life. The Father glorified through Christ. The highest victory of love over hate, of faithfulness over falseness, of humility over pride, of a repose of soul over excitement and self-perturbation, of brightness over demoniacal gloom, is the highest verification of the glory of the personal Son of Man, the central Hypostasis Himself, and, at the same time, the perfect glorification of the personal God, the Father, who has given such power to His Son and, through Him, to His children. The glorifying of the Son of Man in God. In and from the other world God glorifies Christ’s personality as the absolutely dynamical principle which retains its grasp of itself even in death, which breaks through all the bonds of death, soars above the highest heavens, comprehends in its personality the depths of the Spirit and pours them out over all flesh; in order to draw all mankind up into the Kingdom of personal life and love and, in and along with mankind, to glorify the world into the Father’s House.

4. The tender saying of Christ at His departure, Little children, etc., echoing in the words of His disciple; 1Jn_2:1; Joh_3:18. The chasm betwixt this world and the world to come disclosed, and closed, or glorified, by the Lord’s Supper.

5. Christ no new Law-giver, because He has comprehended all of His commandments: (a) In the institution of love which is His sacrament accompanied by His word, or (b) in the gift of His Spirit; two principal phases of the same blessing.

6. If the Lord’s Supper be intended to supply to us the presence of Christ, because He works and manifests Himself dynamically through it, how can the self-same thing be declared of the Comforter, Joh_14:16? For the reason that the office of the Comforter bears altogether upon the heritage left by Christ to His people, the institutions established by Him in word and sacrament; and only in the fellowship of the Holy Ghost has the proclamation of the death of Christ by word and sacrament its full truth.

7. The unsuspicious self-confidence of Peter a great warning to the Church and a foretoken of her history.

8. How Christ, by the celebration of the Love-feast and the Supper, has prepared His disciples for the new and great revelation of the heavenly Paradise, of heaven, and of the living connection between heaven and earth which He is to establish by means of them.

9. The divine assurance of Christ in view of the treason of Judas and the denial of Peter, an assurance of the absolute victory of Divine Providence over all the contradictions of evil; of the triumph of truth and righteousness over wickedness; of the triumph of love and grace over needy sinners.

HOMILETICAL AND PRACTICAL

Christ’s triumphant joy consequent upon the departure of the traitor.—The Lord’s subsequent aloneness with His disciples a type of the purified, heavenly Church: 1. in respect of the cordial intimacy; 2. the high festivity; 3. the rich revelation of love and life; 4. the glorious disclosures; 5. the presageful glimpse of eternity—in this communion.—What the Lord discourses of with His disciples after Judas has gone out: 1. Not another word does He say of Judas himself, let alone a harsh one; 2. but He talks of God’s triumphant over-ruling of his dark deeds.—Now is the Son of Man glorified. A blissful sense of victory is felt in the disburdened breast, after the weightiest of oppressions and the hottest of conflicts (Joh_13:21).—Judas goeth out to betray His Master, and Christ trembleth not—except for joy.—He looketh not upon that which is being done by men who have conspired together against Him, but upon what God doeth.—And therein also should the evangelical Church recognize and follow His example.—The mutual glorification of the Father and the Son. See Joh_17:1. How the Son of Man has glorified His God as the Friend of man in holy humanity. 2. How God glorifies the Son of Man as the Son of God in holy and divine sovereignty.—Dear little children. The sensations of the Lord in anticipation of His departure: 1. of grief; 2. of bliss; 3. of apprehension; 4. of good confidence.—Or: The horror and joy of Christ at the departure of Judas, in comparison with the mild grief with which He now departs from the disciples.—The intimation of Christ relative to His entrance into heaven: 1. He is now going thither; 2. the Jews, as Jews, can never come thither; 3. the disciples cannot now come thither.—A decided indication of our need to ripen for heaven by a Christian life.—Christ’s bequest to His people upon His departure, or the new commandment.—The Holy Supper the new life-law of Christ’s Church.—The Supper of the Church her fundamental law: 1. the sum of her institutions (Word, Baptism, Discipline, etc.); 2. the sum of her teaching; 3. the sum of her moral admonitions.—Love, the mark of Christians.—The interruption of Christ’s leave-taking with His disciples by the overweening protestations of Peter: 1. Once more a self-willed contradicting of Jesus’ words, and that after the foot-washing and the Supper; 2. the utterance of a stout vow of fidelity, a vow which the Lord foresaw would turn to denial.—Comparison of Judas and Peter at this moment: 1. Similar features: The former, out in the night, prostitutes himself to the enemy in determined apostasy; the latter, within the circle of disciples, lays claim to a fidelity for which he has not the strength. 2. The difference: In that case embitterment, in this love to the Lord; Yonder the utmost falseness, here sincerity and open outspokenness.—There is always a capability of redemption in the sincere man.—The sad certitude of Jesus touching the imminent denial of Peter, set in the calm assurance of the certain victory of grace.

Starke, Joh_13:31 : A wise teacher giveth not that which is holy unto the dogs, nor casteth the pearls of the divine word before swine, Mat_7:6; 2Ti_2:15.—Canstein: All the sufferings of true Christians end in their glorification; nay, they are themselves a glory to them.—Zeisius: In all tribulations the best course to be pursued is to fix the eye of faith immovably upon the promised, future glory.—Even in the midst of suffering, as in the deepest humiliation and in death itself, the most admirable beams of glory shine forth.—Zeisius: Christ’s glory is our glory also, for to this end (also) was He glorified, that He might bring us to everlasting radiance and glory.—A blissful death is the way to the eternal glory of God’s children in heaven.

Joh_13:34 :—Hedinger: Try thyself. Much love, much Christianity.—1Pe_1:22.—Zeisius: As the brethren of a fleshly order have their particular insignia, so love is the badge of spiritual brethren, or faithful Christians. He who has not this, has forfeited his order.

Joh_13:36.—Quesnel: God has His hours. What we cannot do at one time, He causes us to perform at another.

Joh_13:37.—Hedinger: Even in good hearts there is sometimes more presumption than strength, Php_2:13;—Christ must die for Peter before Peter can die for Christ.—Beware, therefore, of relying upon thyself. Everything must come of Christ’s Spirit and death.

Joh_13:38. We should not reject or disown our brethren on account of their many infirmities, but bear with them, in the confident hope of their renewal and purification, 1Co_10:12.—God sometimes lets His saints stumble and fall, so that the ruin latent in them may become right patent to them.

Heubner: Now. With the treason of Judas, Jesus looked upon His death as determined (the proximate sense of the “now,” however, is, that His victory was already decided), as good as accomplished and, by consequence, His glorification was the same.

Joh_13:32. A man is deserving of glory in proportion to what he himself has done and sacrificed for the glory of God.—He who makes that glory his first aim, may confidently hope that God will glorify him. How were the apostles glorified!

Joh_13:36. An assurance that an honest man grows in strength for duty, in the strength of spiritual life.

Gossner: On Joh_13:30. The devil is a stormy master; he demands to be served with speed, and he leaves a man no time to bethink himself. Away with thee quickly! Be off! he cries.

Joh_13:33. The way I go is as yet too rough for you (and the goal is still too high for you).—Throughout the world Christians should be known by love. Each reverences that grace in another, which the other honors in him.—On Joh_13:37. Human nature is so arrogant. It thinks itself able to outrun grace, until, having started in the race and stumbling, as in Peter’s case, pride dies at last.——Gerlach: By the word glorify we are to understand the revelation of the divine power and glory. The divine glory is God’s manifest, almighty, holy love.—This one another (Joh_13:34) deserves our special consideration.—In these last parting discourses Jesus is no longer speaking of the world, (? See Joh_16:8, etc.), but of His people only; therefore not of the love that sacrifices itself for another without meeting with any return from that other; but of the love existing in the mutual relationship of true disciples. It is the duty of these to strive for a unity like that of the Father and Son (Joh_17:21), and to manifest this unity before the world, that the world may know that Jesus was sent from God. This brotherly love is, in its nature, one and the same with a universal love; it differs, however, in expression.

Joh_13:36. In this annexed allusion to the future martyr’s death which Peter should suffer, there is contained a word of comfort that afterwards had the power to raise him up, when bitter grief at his deep fall brought him nigh unto despair. Comp. Luk_22:32.——Lisco:I will lay down my life. Thus he spoke with a lively consciousness of his sincere love and hearty attachment to Jesus; but, blinded with regard to his weakness, he gave himself credit for more moral strength and firmness of faith than he possessed.——Braune, Joh_13:31. An exultant cry of victory in the night in which He was betrayed.—God is glorified in Christ through suffering and death, and Christ is glorified in God through the (resurrection,) ascension into heaven and the exaltation to the right hand of the majesty of the Father.—Little children, 1Pe_1:23.—And as I said unto the Jews. But with what a difference here. Here the sharp words are wanting, that were aimed at the Jews; but the perverse rejoinders are missing likewise (Joh_7:34; Joh_8:21).—A Christian destitute of this brotherly love, is like sounding brass or a tinkling cymbal.—Peter proves that a man is always better than his bad, but worse than his good, moods.

Richter: Joh_13:37. That Peter did not, in the exercise of faith and obedience, keep silence, was the inward beginning of his fall.

Stier: Joh_13:34. If the καινὴ διαθήκη, spoken of in the institution of the Lord’s Supper, have reference to Exo_24:8, comp. Jer_31:31, then doubtless the ἐντολὴ καινή stands in closest connection with the διαθήκη. For the making of laws is the necessary accompaniment to a covenant.—As I have loved you. In Christ, a man, like us, the first perfect fulfilment of the law now stands before us as a living decalogue; but when faith petitions, strength to love in like manner issues forth from His perfectness and flows into us, Eph_5:1-2.—It has been falsely said Peter’s denial was thrice predicted; here, in accordance with Luke, in accordance with Matthew and Mark. Truer and more significant would be the statement that Peter thrice protested against such a catastrophe.—Nitzsch: It results of itself that those who love one another, are but practising and preparing themselves to extend their love outside of their own circle into the whole world.

[Craven: From Origen: Joh_13:31-32. It is the glory of the Man which is here meant; Christ at His death glorified God, making peace by the blood of His cross—thus the Son of Man was glorified, and God glorified in Him.—The word glory is here used in a different sense from that which some pagans attach to it, who defined glory to be the collected praises of many; the mind when it ascends above material things and spiritually sees God, is deified, and of this spiritual glory the visible glory on the face of Moses is a figure.—The whole of the Father’s glory shines upon the Son; of this glory He hath made all who know Him partakers.

Joh_13:33. Little children He says, for their souls were yet in infancy.

Joh_13:33. To seek Jesus, is to seek the Word, wisdom, righteousness, truth, all which is Christ.—As if He said, I say it to you but with the addition of now (Joh_13:36); the Jews would never be able to follow Him, but the disciples were unable only for a little while.——From Augustine: Joh_13:31. The unclean went out, the clean remained with the cleanser; thus will it be when the tares are separated from the wheat.

Joh_13:34. He teaches them how to fit themselves to follow Him.

Joh_13:36. He checks the forwardness of Peter but does not destroy his hope; nay, He confirms it.—Be not lifted up with presumption, thou canst not now; be not cast down with despair, thou shalt follow me, afterwards.

Joh_13:37. Peter knew his great desire, his strength he knew not.——From Chrysostom: Joh_13:34. As I have loved you; My love has not been the payment of something owing to you, but had its beginning on My side.

Joh_13:38. Thou (Peter) shalt know by experience that thy love is nothing, unless thou be enabled from above.——From Bede: Joh_13:36-38. Should any one fall, let the example of Peter save him from despair.

[From Burkitt: Joh_13:33. Little children; intimating the tender affection He bears His disciples.—Whither I go ye cannot come; till our work be done, whither Christ is gone we cannot come.

Joh_13:34. A new commandment because, urged from a new motive, and enforced by a new example.

Joh_13:35. Christ will have His disciples known by their profound affection to each other.—One of the best evidences we can have of our vital relation to Christ, is a hearty love toward fellow. Christians.

Joh_13:36. Though disciples shall certainly follow their Lord, they must patiently wait His time and finish His work.

Joh_13:37-38. The holiest of men knows not his own strength till temptation brings him to the trial.—None are so near falling as those who are most confident of their own standing.——From M. Henry: From Joh_13:31, to the end of chap. 14. Christ’s table-talk with His disciples; teaching us to make conversation at table serviceable to religion.

Joh_13:31. Christ did not begin this discourse till Judas had gone out; the presence of wicked people often a hindrance to good discourse.

Joh_13:31-32. Christ gives three comforting assurances concerning His sufferings—1. That He should be glorified in them, by (1) obtaining a glorious victory over Satan, (2) working out a glorious deliverance for His people, (3) giving a glorious example of self-denial and patience; 2. That God the Father should be glorified in them—those sufferings were, (1) the satisfaction of the Father’s justice, (2) the manifestation of the Father’s holiness and mercy; 3. That He Himself should be greatly glorified after them, in consideration of the glorification of the Father by them (Joh_13:32).—In the exaltation of Christ there was a regard had to His (self) humiliation, and a reward given for it; those who mind the business of glorifying God shall have the happiness of being glorified with Him.

Joh_13:33. The words little children do not declare so much their weakness, as His tenderness and compassion.—The declaration Whither I go ye cannot come suggests—1. high thoughts of Him, 2. low thoughts of themselves.—They could not follow Him to His cross, for they had not (then) courage; they could not follow Him to His crown, for they had not a sufficiency of their own, nor was their work yet finished.

Joh_13:34-35. He urges the great duty of mutual love by three arguments—1. The command of their Master; 2. The example of their Saviour; 3. The reputation of their profession.—Brotherly love is the badge of Christ’s disciples, by this—1. He knows them, 2. others (the world) know them.—The true honor of Christ’s disciples to excel in brotherly love.

Joh_13:36. Peter’s curiosity and the check given to it.—Believers must not expect to be glorified as soon as they are effectually called—there is a wilderness between the Red Sea and Canaan.

Joh_13:37-38. Peter’s (self-) confidence and the check given to that.—Peter was inconsiderate but not insincere; we are apt to think we can do anything, but without Christ we can do nothing.—It is good for us to shame ourselves out of our presumptuous confidence; shall a bruised reed set up for a pillar, or a sickly child undertake to be a champion?—Christ not only foresaw that Judas would betray Him, but that Peter would deny Him; He knows not only the wickedness of sinners, but the weakness of Saints.—The most secure are commonly the least safe.——From Scott: Joh_13:34. Alas! the commandment to love one another as Christ has loved us is still new and strange to most professed Christians.——From A. Clark: Joh_13:31. Now it fully appears (is about to appear) that I am the Person appointed to redeem a lost world by My blood.

Joh_13:34. Christ more than fulfilled the Mosaic precept; He not only loved His neighbor asHimself, but He loved him more than Himself—His commandment was strictly knew.

Joh_13:36; Joh_13:38. We should will, and then look to God for power to execute.——From Stier: Joh_13:31. A cry of exultation in the night in which He was betrayed.—The first glorification is the beginning and ground of that which follows as its consummation.—In His humiliation He is exalted, in this darkness of shame does His glory beam forth, from Golgotha go forth those attracting energies which are to wrest from Satan the world of mankind.—The glorification of God in the suffering and dying Son of man embraces—1. when we look into it, the self-offering of God in the person of this Son of man as a great and solitary fact; 2. when we look back, the shining forth of God in human nature generally, as the longed for goal of all aspiration and effort; 3. when we look forward, the representation and offering of God to humanity as the object of faith and love.—The purest honor of God shines forth in the deepest dishonor of this Son of Man.—All is human and all is Divine; the Ecce Homo is changed to the eye of faith into—Behold thy God!

Joh_13:32. The Lord speaks of a twofold glorification—1. He is made perfect through suffering; 2. the glorification of the Son of Man in God.

Joh_13:34. A new commandment—1. in the simplicity and plainness of the expression; 2. in the perfection of the new, now first existing, type; 3. in the power of fulfilment which flows from this life-giving type; 4. and consequently, in the abiding, living newness of this commandment.

Joh_13:37. Peter (a little child, Joh_13:33) would be a man before the time!——From A Plain Commentary (Oxford); Joh_13:34. The commandment called new because destined to become the gnat law of the new creation.—From Barnes: Joh_13:34-35. This commandment to be a badge of discipleship; it was called new because—1. it had never before been made that by which any class of men, had been distinguished; 2. of the extent to which it was to be carried.——From Owen: Joh_13:35. As a historical fact there has been no feature of Christianity exemplified in the life of believers, so potent in overcoming opposition as their mutual love.——From Whedon: Joh_13:36-38. Enough there was of a downfall to neutralize the pride of Peter, but his subsequent recovery evinced the earnestness of his profession.]

Footnotes:

[30]Joh_13:31.—[Tischendorf, Alf. and W. & H. give ὅτε οῦ̓ν, in accordance with א. B. C. D. L. X.; οῦ̓ν is omitted in A. E. H. K., etc., and those ed. who wrongly join ὅτε ἐξῆλθεν to Joh_13:30.—P. S.]

[31]Joh_13:32.—The words εἰ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ are wanting in [א. * B. C. D., etc. Probably the repetition was regarded as superfluous. [They occur in א.c A. C.2 T. Δ., etc., they are retained by Tischend., omitted by Westc. and H., bracketed by Alf. The omission may have been occasioned by the similar endings of this and preceding clauses.—P. S.]

[32]Joh_13:36.—[Tischendorf, Alford, Westcott and Hort omit αὐτῷ (text. rec.), in accordance with B. C.* L.; it occurs, however, in א. A. C.3 D., etc.—P. S.]

[33]Joh_13:36.—The μοι is wanting in [א.] B. C. * L. X., Vulgate, etc. [It occurs in A. C.3 D., etc., text. rec., but is omitted by Tischend., Alf., Westc. and Hort.—P.S.]

[34]Joh_13:38.—[Instead of ἀπεκρίθη the best authorities read ἀποκρίνεται, in accordance with א. B. C. L. X., etc.—P. S.]

[35]Joh_13:38.—Φωνήσῃ, against Φωνήσει, has very strong authority. [It is so given א. A. B. G., etc. and in the best crit. ed.—P. S.]

[36]Joh_13:38.—The reading ἀρνήσῃ decidedly preponderant over against the (synoptic) composite [ἀπαρνήσῃ]. A milder term. [The former occurs in B. D. L. X.; the latter in א. A. C. T. Δ., etc.—P. S.]

[37][Similarly Stier and Alford connect Joh_13:33-34 : Ye will be left on earth, when I go to heaven; hut, unlike the Jews, ye will seek Me and find Me in the way of love to Me and to one another, forming a united body, the church, in which all will recognize My presence among you as My disciples.—P. S.]

[38][So also Wordsworth who, however, combines with this interpretation that of Augustine (renewing), see below, 2 f. Similarly Webster and Wilkinson: “This love was to resemble His love to them in manner and degree (καθώς, κ. τ. λ.), and therefore must be grounded on their spiritual relationship to each other in Him.”—V. S.]

[39][In his fifth edition, Meyer has no “wondering note of exclamation,” but objects to Dr. Lange’s reference of ἐςτολή to the institution of the Lord’s Supper, that it is not indicated in the connection, and is contrary to the parallel passage, 1Jn_2:8. But it should be remembered that these words were spoken at the very time when the Lord’s Supper in connection with the Agape was instituted and commanded to be observed to the second advent as a perpetual commemoration of Christ’s dying love. Neander, Ammon and Ebrard put the institution after Joh_13:32; Tholuck at Joh_13:34. Lange makes the ἐντολὴ καινή itself the καινὴ διαθήκη, the love-feast of which Christ says: “Do this in remembrance of Me.” This view is certainly ingenious and plausible, and allows ἵνα its full force.—P.S.]

[40][From a well-known passage in Tertullian’s Apologeticus, c. 39. He adds: “Yea, verily this must strike them (the heathen); for they hate each other, and are rather ready to kill one another. And even that we call each other brethren, seems to them suspicions for no other reason than that among them all expressions of kindred are only feigned. We are even your brethren in virtue of the common nature, which is the mother of us all; though ye, as evil brethren, deny your human nature. But how much more justly are those called and considered brethren, who acknowledge the one God as their Father; who have received the one Spirit of holiness; who have awaked from the same darkness of uncertainty to the light of the same truth?” Comp. my Church History, Vol. I., p. 336 ff., N. Y. ed.—P. S.]

[41][The question of Peter κύριε, ποῦ ὑπάγεις; Domine, quo vadis? has furnished the name to a church outside the city of Rome, on the spot where, according to the legend, Peter having from love of life escaped from prison, was confronted by the appearance of Christ, and asked Him: “Lord, whither goest Thou?” The Lord replied: “I go to Rome, to be crucified again,” whereupon the disciple returned to his prison and cheerfully suffered martyrdom on the cross. Si non e vero, e ben trocato.—P. S.]

[42][Augustine: Peter imagined that he could precede his guide. Presumptuous supposition! It was necessary that Christ should first lay down His life for the salvation of Peter, before Peter could be able to lay down his life for the gospel of Christ. But when Christ had died for Peter and redeemed turn by His own blood, and had risen from the dead, then Peter was able to follow Christ, even to the cross,—P. S.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

John

THE GLORY OF THE CROSS

Joh 13:31 - Joh 13:32.

There is something very weird and awful in the brief note of time with which the Evangelist sends Judas on his dark errand. ‘He . . . went immediately out, and it was night.’ Into the darkness that dark soul went. That hour was ‘the power of darkness,’ the very keystone of the black arch of man’s sin, and some shadow of it fell upon the soul of Christ Himself.

In immediate connection with the departure of the traitor comes this singular burst of triumph in our text. The Evangelist emphasises the connection by that: ‘Therefore, when he was gone out, Jesus said.’ There is a wonderful touch of truth and naturalness in that connection. The traitor was gone. His presence had been a restraint; and now that that ‘spot in their feast of charity’ had disappeared, the Master felt at ease; and like some stream, out of the bed of which a black rock has been taken, His words flow more freely. How intensely real and human the narrative becomes when we see that Christ, too, felt the oppression of an uncongenial presence, and was relieved and glad at its removal! The departure of the traitor evoked these words of triumph in another way, too. At his going away, we may say, the match was lit that was to be applied to the train. He had gone out on his dark errand, and that brought the Cross within measurable distance of our Lord. Out of a new sense of its nearness He speaks here. So the note of time not only explains to us why our Lord spoke, but puts us on the right track for understanding His words, and makes any other interpretation of them than one impossible. What Judas went to do was the beginning of Christ’s glorifying. We have here, then, a triple glorification-the Son of Man glorified in His Cross; God glorified in the Son of Man; and the Son of Man glorified in God. Let us look at these three thoughts for a few moments now.

I. First, we have here the Son of Man glorified in His Cross.

The words are a paradox. Strange, that at such a moment, when there rose up before Christ all the vision of the shame and the suffering, the pain and the death, and the mysterious sense of abandonment, which was worse than them all, He should seem to stretch out His hands to bring the Cross nearer to Himself, and that His soul should fill with triumph!

There is a double aspect under which our Lord regarded His sufferings. On the one hand we mark in Him an unmistakable shrinking from the Cross, the innocent shrinking of His manhood expressed in such words as ‘I have a baptism to be baptized with, and how am I straitened till it be accomplished’; and in such incidents as the agony in Gethsemane. And yet, side by side with that, not overcome by it, but not overcoming it, there is the opposite feeling, the reaching out almost with eagerness to bring the Cross nearer to Himself. These two lie close by each other in His heart. Like the pellucid waters of the Rhine and the turbid stream of the Moselle, that flow side by side over a long space, neither of them blending discernibly with the other, so the shrinking and the desire were contemporaneous in Christ’s mind. Here we have the triumphant anticipation rising to the surface, and conquering for a time the shrinking.

Why did Christ think of His Cross as a glorifying? The New Testament generally represents it as the very lowest point of His degradation; John’s Gospel always represents it as the very highest point of His glory. And the two things are both true; just as the zenith of our sky is the nadir of the sky for those on the other side of the world. The same fact which in one aspect sounds the very lowest depth of Christ’s humiliation, in another aspect is the very highest culminating point of His glory.

How did the Cross glorify Christ? In two ways. It was the revelation of His heart; it was the throne of His sovereign power.

It was the revelation of His heart. All his life long He had been trying to tell the world how much He loved it. His love had been, as it were, filtered by drops through His words, through His deeds, through His whole demeanour and bearing; but in His death it comes in a flood, and pours itself upon the world. All His life long he had been revealing His heart, through the narrow rifts of His deeds, like some slender lancet windows; but in His death all the barriers are thrown down, and the brightness blazes out upon men. All through His life He had been trying to communicate His love to the world, and the fragrance came from the box of ointment exceeding precious, but when the box was broken the house was filled with the odour.

For Him to be known was to be glorified. So pure and perfect was He, that revelation of His character and glorification of Himself were one and the same thing. Because His Cross reveals to the world for all time, and for eternity, too, a love which shrinks from no sacrifice, a love which is capable of the most entire abandonment, a love which is diffused over the whole surface of humanity and through all the ages, a love which comes laden with the richest and the highest gifts, even the turning of selfish and sinful hearts into its own pure and perfect likeness, therefore does He say, in contemplation of that Cross which was to reveal Him for what He was to the world, and to bring His love to every one of us, ‘Now is the Son of Man glorified.’

We can fancy a mother, for instance, in the anticipation of shame, and ignominy, and suffering, and sorrow, and death which she encounters for the sake of some prodigal child, forgetting all the ignominy, and the shame, and the suffering, and the sorrow, and the death, because all these are absorbed in the one thought: ‘If I bear them, my poor, wandering, rebellious child will know at last how much I loved him.’ So Christ yearns to impart the knowledge of Himself to us, because by that knowledge we may be won to His love and service; and hence when He looks forward to the agony, and contumely, and sorrow of the close, every other thought is swallowed up in this one: ‘They will be the means by which the whole world will find out how deep my heart of love to it was.’ Therefore does He triumph and say, ‘Now is the Son of Man glorified.’

Still further, He regards His Cross as the means of His glorifying, because it is His throne of saving power. The paradoxical words of our text rest upon His profound conviction that in His death He was about to put forth a mightier and diviner power than ever He had manifested in His life. They are the same in effect and in tone as the great words: ‘I, if I be lifted up, will draw all men unto Me.’ Now I want you to ask yourselves one question: In what sense is Christ’s Cross Christ’s glorifying, unless His Cross bears an altogether different relation to His life from what the death of a great teacher or benefactor ordinarily bears to his? It is impossible that Christ could have spoken such words as these of my text if He had simply thought of His death as a Plato or a John Howard might have thought of his, as being the close of his activity for the welfare of his fellows. Unless Christ’s death has in it some substantive value, unless it is something more than the mere termination of His work for the world, I see not how the words before us can be interpreted. If His death is His glorifying, it must be because in that death something is done which was not completed by the life, however fair; by the words, however wise and tender; by the works of power, however restorative and healing. Here is something more than these present. What more? This more, that His Cross is the ‘propitiation for the sins of the whole world.’ He is glorified therein, not as a Socrates might be glorified by his calm and noble death; not because nothing in His life became Him better than the leaving of it; not because the page that tells the story of His passion is turned to by us as the tenderest and most sacred in the world’s records; but because in that death He wrestled with and overcame our foes, and because, like the Jewish hero of old, dying, He pulled down the house which our tyrants had built, and overwhelmed them in its ruins. ‘Now is the Son of Man glorified.’

And so, brethren, there blend, in that last act of our Lord’s-for His death was His act-in strange fashion, the two contradictory ideas of glory and shame; like some sky, all full of dark thunderclouds, and yet between them the brightest blue and the blazing sunshine. In the Cross, Death crowns Him the Prince of Life, and His Cross is His throne. All His life long He was the Light of the World, but the very noontide hour of His glory was that hour when the shadow of eclipse lay over all the land, and He hung on the Cross dying in the dark. At His ‘eventide it was light.’ ‘He endured the Cross, despising the shame’; and lo! the shame flashed up into the very brightness of glory, and the ignominy and the suffering became the jewels of His crown. ‘Now is the Son of Man glorified.’

II. Now let us turn for a moment to the second of the threefold glorifications that are set forth here: God glorified in the Son of Man.

The mystery deepens as we advance. That God should be glorified in a man is not strange, but that He should be so glorified in the eminent and special fashion which Jesus contemplates here, is strange; and stranger still when we think that the act in which He was to be glorified was the death of an innocent Man. If God, in any special and eminent manner, is glorified in the Cross of Jesus Christ, that implies, as it seems to me, two things at all events-many more which I have not time to touch upon, but two things very plainly. One is that ‘God was in Christ,’ in some singular and eminent manner. If all His life was a continual manifestation of the divine character, if Christ’s words were the divine wisdom, if Christ’s compassion was the divine pity, if Christ’s lowliness was the divine gentleness, if His whole human life and nature were the brightest and clearest manifestation to the world of what God is, we can understand that the Cross was the highest point of the revelation of the divine nature to the world, and so was the glorifying of God in Him. But if we take any lower view of the relation between God and Christ, I know not how we can acquit these words of our Master of the charge of being a world too wide for the facts of the case.

The words involve, as it seems to me, not only that idea of a close, unique union and indwelling of God in Christ, but they involve also this other: that these sufferings bore no relation to the deserts of the person who endured them. If Christ, with His pure and perfect character-the innocency and nobleness of which all that read the Gospels admit-if Christ suffered so; if the highest virtue that was ever seen in this world brought no better wages than shame and spitting and the Cross; if Christ’s life and Christ’s death are simply a typical example of the world’s treatment of its greatest benefactors; then, if they have any bearing at all on the character of God, they cast a shadow rather than a light upon the divine government, and become not the least formidable of the difficulties and knots that will have to be untied hereafter before it shall be clear that God did everything well. But if we can say, ‘He hath borne our griefs and carried our sorrows’; if we can say, ‘God was in Christ reconciling the world to Himself’; if we can say, that His death was the death of Him whom God had appointed to live and die for us, and ‘to bear our sins in His own body on the tree,’ then, though deep mysteries come with the thought, still we can see that, in a very unique manner, God is glorified and exalted in His death.

For if the dying Christ be the Son of God dying for us, then the Cross glorifies God, because it teaches us that the glory of the divine character is the divine love. Of wisdom, or of power, or of any of the more ‘majestic’ attributes of the divine nature, that weak Man, hanging dying on the Cross, was a strange embodiment; but if the very heart of the divine brightness be the pure white fire of love; if there be nothing diviner in God than His giving of Himself to His creatures; if the highest glory of the divine nature be to pity and to bestow, then the Cross upon which Christ died towers above all other revelations as the most awful, the most sacred, the most tender, the most complete, the most heart-touching, the most soul-subduing manifestation of the divine nature; and stars and worlds, and angels and mighty creatures, and things in the heights and things in the depths, to each of which have been entrusted some broken syllables of the divine character to make known to the world, dwindle and fade before the brightness, the lambent, gentle brightness that beams out from the Cross of Christ, which proclaims-God is love, is pity, is pardon.

And is it not so-is it not so? Is not the thought that has flowed from Christ’s Cross through Christendom of what our Father in Heaven is, the highest and the most blessed that the world has ever had? Has it not scattered doubts that lay like mountains of ice upon man’s heart? Has it not swept the heavens clear of clouds that wrapped it in darkness? Has it not delivered men from the dreams of gods angry, gods capricious, gods vengeful, gods indifferent, gods simply mighty and vast and awful and unspeakable? Has it not taught us that love is God, and God is love; and so brought to the whole world the true Gospel, the Gospel of the grace of God? In that Cross the Father is glorified.

III. Now, lastly, we have here the Son of Man glorified in the Father.

The mysteries and the paradoxes seem to deepen as we advance. ‘If God be glorified in Him, God shall also glorify Him in Himself, and shall straightway glorify Him.’ Do these words sound to you as if they expressed no more than the confidence of a good man, who, when he was dying, believed that he would be accepted of a loving Father, and would be at rest from his sufferings? To me they seem to say infinitely more than that. ‘He shall also glorify Him in Himself.’ Mark that ‘in Himself.’ That is the obvious antithesis to what has been spoken about in the previous clause, a glorifying which consisted in a manifestation to the external universe, whereas this is a glorifying within the depths of the divine nature. And the best commentary upon it is our Lord’s own words: ‘Father! glorify Thou Me with the glory which I had with Thee before the world was.’ We get a glimpse, as it were, into the very centre of the brightness of God; and there, walking in that beneficent furnace, we see ‘One like unto the Son of Man.’ Christ anticipates that, in some profound and unspeakable sense, He shall, as it were, be caught up into the divinity, and shall dwell, as indeed He did dwell from the beginning, ‘in the bosom of the Father.’ ‘He shall glorify Him in Himself.’

But then mark, still further, that this reception into the bosom of the Father is given to the Son of Man. That is to say, the Man Christ Jesus, the Son of Mary, the Brother of us all, ‘bone of our bone and flesh of our flesh,’ the very Person that walked upon earth and dwelt amongst us is taken up into the heart of God, and in His manhood enters into that same glory, which, from the beginning, the Eternal Word had with God.

And still further, not only have we here set forth, in most wondrous language, the reception and incorporation, if we may use such words, into the very centre of divinity, as granted to the Son of Man, but we have that glorifying set forth as commencing immediately upon the completion of God’s glorifying by Christ upon the Cross. ‘He shall straightway glorify Him.’ At the instant then, that He said, ‘It is finished,’ and all that the Cross could do to glorify God was done, at that instant there began, with not a pin-point of interval between them, God’s glorifying of the Son in Himself. It began in that Paradise into which we know that upon that day He entered. It was manifested to the world when He ‘raised Him from the dead and gave Him glory.’ It reached a still higher point when ‘they brought Him near unto the Ancient of Days,’ and ascending up on high, a dominion and a throne and a glory were given to Him which last now, whilst the Son of Man sits in the heavens on the throne of His glory, wielding the attributes of divinity, and administering the laws of the universe and the mysteries of providence. It shall rise to its highest manifestation before an assembled world, when He ‘shall come in His glory, and before Him shall be gathered all nations.’

This, then, was the vision that lay before the Christ in that upper room, the vision of Himself glorified in His extreme shame, because His Cross manifested His love and His saving power; of God glorified in Him above all other of His acts of manifestation when He died on the Cross, and revealed the very heart of God; and of Himself glorified in the Father when, exalted high above all creatures, He sitteth upon the Father’s throne and rules the Father’s realm.

And yet from that high, and, to us, inaccessible and all but inconceivable summit of His elevation, He looks down ready to bless each poor creature here, toiling and moiling amidst sufferings, and meannesses, and commonplaces, and monotony, if we will only put our trust in Him, and love Him, and see the brightness of the Father’s face in Him. He cares for us all; and if we will but take Him as our Saviour, His all-prevalent prayer, presented within the veil for us, will certainly be fulfilled at last: ‘Father, I will that they also whom Thou hast given Me may be with Me where I am, that they may behold My glory.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

13:31–17:26 The Old Testament and later Jewish literature include numerous examples of farewells in which a dying person offers last words to intimate friends (see Gen 49:1-27; Deut 31–34; Josh 23–24; 1 Sam 12; 1 Chr 28:1–29:30). Such farewells used a standard form. The dying person, surrounded by his loved ones, comforted them and exhorted them to obey the law. He prayed and blessed them and often left behind some writings. In some cases, the departing person passed on his “spirit” to his followers or his successor (see Num 27:18; Deut 34:9; 2 Kgs 2:9-14). Each of these elements is present in Jesus’ farewell. • This section is often called the Upper Room Discourse, since the meal was taken in an “upstairs room” (Luke 22:39).

13:31 The time has come: Judas’s departure into the night marks a solemn divide in the plot of the Gospel. Jesus was left with his intimate friends as the hour of glory was dawning. This time was launched by Judas’s betrayal, and it culminated in the resurrection.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 13:31. Λέγει) Jesus saith on the following day, namely, early in the morning of the fifth day of the week (Thursday), with which comp. Joh 13:1; Joh 13:38, “Before the feast of the Passover:” whereas the words spoken, Joh 13:38, were during the Passover, “The cock shall not crow, till thou hast denied Me thrice.” A discourse also beginning abruptly is thus marked: so ch. Joh 18:26, “One of the servants saith, Did not I see thee,” etc.; with which comp. Luk 22:59.[338] The Lord begins to give utterance to the greatest things which had been revolved in His own heart; and at this place the scene, as it were, is thrown open for the conference, which is continued in the foil. chapters.—νῦν, now) The exact point of time is precisely marked as being in the present. Comp. ch. Joh 12:27; Joh 12:31, notes, “Now is My soul troubled.” “Now is the judgment of this world.” This now fixes its own limits: now, saith He, namely, whilst I am speaking these things; although the very time of His speaking is not expressed by the Evangelist, but is left to be gathered from the context. So the word to-morrow is used [the day of speaking being left to be inferred from the context], Exo 8:10; Exo 8:20; Exo 8:29; Exo 9:5; whereby a reply is given to D. Hauber, Harm. Anm., p. 207. The end of Judas has in itself no connection with this particle. [Although it is an opinion which may with good reason be held, that Judas at that very moment did that which Jesus at Joh 13:27 had desired him to do quickly, and that the chief priests also then made all their arrangements for seizing on Him.—Harm., p. 497.]—ἐδοξάσθη, is glorified) Jesus regards His passion as a short journey, and rather looks forward to the goal.—ἐν αὐτῷ, in Him) There was passing at the time in the heart of the Lord the thought of something most solid; nor was He merely having regard to the things immediately about to be, but He was having a most inward and vivid realisation and foretaste of them, whilst He was devoting [betaking] Himself wholly to suffering. What Christ gave utterance to at the commencement of the day, is something prior in point of time to that which He afterwards, in the evening, sought from the Father. Joh 17:1-2, “Glorify Thy Son, that Thy Son also may glorify Thee: as Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him.” Let the emphasis of the now be considered, and the difference of the words in [Him], in [Him, in Himself], Joh 13:31-32, and on [earth], with [Thine own self: with Thee], ch. Joh 17:4-5.

[338] “About the space of one hour after, another confidently affirmed, saying, Of a truth this fellow also was with Him.” The speech therefore was an abrupt one.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_13:31-32. Νῦν ἐδοξάσθη, κ.τ.λ.] The traitor is gone, and thereupon the heart of the Lord, which has become freer and more at ease, outflows first as in an anticipation of triumph. In view, namely, of the near and certain end, He sees in His death, as though He had already undergone it, His life-work as accomplished, and Himself thereby glorified, and in this His glorification the glory of God, who completes His work in the work of the Son. The δόξα intended by Jesus is accordingly not that which is contained for Him in the feet-washing and in the departure of Judas, which would not correspond to the sublime and victorious nature of this moment (against Godet). But neither, again, is it the heavenly glory (Luthardt); for to this the future δοξάσει, Joh_13:32, first refers, and this change of tense possesses a determinative force. Rather does the ἐδοξάσθη denote the actual δόξα, which lies in the fact, and of which the manifestation has begun, that now at length His earthly work of salvation is brought to a state of completion, the task appointed to the Son by the Father is discharged. It is the glory of His death, the splendour of His τετέλεσται, which He contemplates, feels, declares as already begun.

ἐν αὐτῷ] in Him, in His person, so far as it has been glorified.

Joh_13:32 has a climactic relation to Joh_13:31, passing from the δόξα, which He has on the threshold of death, to the heavenly glory, which from this time God will secure to Him (hence the future δοξάσει).

εἰ ὁ θεὸς ἐδοξ. ἐν ἑαυτῷ] Solemn repetition, in order to subjoin a further thought.

ἐν ἑαυτῷ] To be referred to the subject, not, with Ewald, to Christ: in Himself, corresponding, as recompense, to the ἐν αὐτῷ. He will be so glorified by God, that His heavenly glory will be contained in Gods own peculiar δόξα; His glory will be none other than the divine glory itself, completed in God Himself (comp. Col_3:3) through the return into the fellowship of God out of which He had come forth, and had been made man. Comp. Joh_17:4-5.

The first καί, Joh_13:32, is the also of the corresponding relation (on the other hand, again); and the second: and that (Hartung, Partikell. I. p. 145). On the idea of the recompense, comp. Joh_17:4-5; Php_2:9.

εὐθύς] straightway; for how immediately near is this blessed goal towards which my death is the departure!

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 13:31 . Ὄτε οὖν ἐξῆλθεν . As soon as Judas had gone out, the spirit of Jesus rose, and with a note of triumph He explains the situation to the disciples. Two points He emphasises: His work is done, and He must leave them. The former He announces in the words Νῦν ἐδοξάσθη … αὐτῷ . “This ‘now’ with which the Lord turns to the faithful eleven, expresses at once the feeling of deliverance from the traitor’s presence and His free acceptance of the issues of the traitor’s work.” Westcott. ἐδοξάσθη the aorist is used because the traitor is considered to have “as it were already completed his deed”. Winer, p. 346. The Son of Man is “glorified” by accomplishing the work of His life by being accepted as the manifestation of God, and by being acknowledged by the Father as having revealed Him; see Joh 17:1 ; Joh 17:4-5 , Joh 12:23 , Joh 11:4 . Cf. Milligan’s Ascension of our Lord , p. 79.

Joh 13:31 to Joh 14:31 comprise one continuous conversation, introduced by Jesus’ announcement (Joh 13:31-35 ) of His speedy departure.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

31-16:33.] His love in keeping and completing his own. And herein,

31-16:31.] He comforts them with the assurance that He is going to the Father.

31-38.] Announcement of the fact—its effect on Peter. Here commences that solemn and weighty portion of the Gospel (ch. 13:31-17:26) which Olshausen not without reason calls Allerheiligstes—‘the most holy place.’ He beautifully remarks, “These were the last moments which the Lord spent in the midst of His own before His passion, and words full of heavenly meaning flowed during them from His holy lips:—all that His heart, glowing with love, had yet to say to His own, was compressed into this short space of time. At first the conversation with the disciples takes more the form of usual dialogue: reclining at the table, they mournfully reply to and question Him. But when (ch. 14:31) they had risen from the supper, the discourse of Christ took a higher form: surrounding their Master, the disciples listened to the Words of Life, and seldom spoke (only ch. 16:17, 29). Finally, in the sublime prayer of the great High Priest, the whole Soul of Christ flowed forth in earnest intercession for His own to His Heavenly Father.” Olsh. ii. 329.

31. νῦν ἐδοξ.] It was not that the presence of Judas, as some have thought, hindered the great consummation imported by ἐδοξ., but that the work on which he was gone out, was the actual commencement of that consummation: “ab hinc enim passiones Christi initium capiebant.” Lampe. It is true that his presence hindered the expression of these gracious words: “jam quasi obice rupto torrentes gratiæ a labiis Jesu effunduntur.” Id.

ἐδοξάσθη—spoken proleptically as if accomplished, because the deed was actually in doing, which was to accomplish it. The glorifying spoken of here, and in δοξάσει, ver. 32, is not the same. This is the glorifying of God by Christ on earth, in His course of obedience as the Son of Man, which was completed by His death (ὑπήκοος μέχρι θανάτου, Php 2:8). And His death was the transition-point between God being glorified in Him, and He being glorified in God—manifested to be the Son of God with power by His resurrection, and received up to the Father, to sit at the right hand of God. This latter (ver. 32) is spoken of by Him here as future, but immediate (εὐθύς) on His death, and leads on to the address in ver. 33.

ἐν ἑαυτῷ is in God (the Father), not in Christ. ἑαυτ. reflects back on the subject of the sentence: and ἐν is not ‘by means of,’ but in, by the resurrection of Him into that glory, which He had indeed before, but now has as the Son of Man, with the risen Manhood; so παρὰ σεαντῷ, ch. 17:5. Grotius compares 1Sa 2:30 (τοὺς δοξάζοντάς με δοξάσω LXX). ἀντιδωρεῖται αὐτῷ ὁ πατὴρ τὸ μεῖζον οὗ ὁ υἱὸς τοῦ ἀνθρώπου πεποίηκεν. Origen. in Joan. tom. xxxii. 18, vol. iv. p. 451.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

ADDITIONAL NOTES BY THE AMERICAN EDITOR.

Vv. 31-38.

1. The departure of Judas, leaving Jesus alone with His faithful disciples, turns His thoughts again to the glory and triumph awaiting Him, comp. Joh 12:23, but now both to the earthly (Joh 13:31) and the heavenly glory (Joh 13:32). A participation in this heavenly glory will be given to His followers also, but it cannot be now. In the intermediate period, while they were to be still on earth and in the midst of the unbelieving world, they would need some new uniting power to take the place, as it were, of His own personal presence. This power was to be in their love to one another. At this moment, and by the giving of the new commandment, Jesus seems, in a certain sense, to have formed the disciples into the Christian Church, as it was to exist on earth after His death.

2. The explanation of the new commandment is to be discovered in connection with this fact. The command consists, it may be said, of two elements— love and one another. The newness of it cannot lie in love, for this command had belonged to the earlier teaching of Christ, and even of the Old Testament. It must, therefore, lie in the words one another. But these words, both because of the circumstances in which they were spoken and of the fact that, as related to men in general, they were not new, must have reference to the Christian company. The love enjoined is, accordingly, that which belongs to the membership of this company. Every member is to love every other member because of the common love of Christ to both. The measure of this love is indicated in the words as I have loved you, but this measure cannot be that of the absolute greatness of the love, for the capacities of Christ in this regard are beyond those of the disciples. The love to be exercised, we may also say, cannot be explained as the same in degree in all cases, for Christ did not love all the eleven disciples in equal degree. But He loved according to the possibilities of His nature, as affected by the circumstances of each case, and the disciples are, in like manner, to love one another according to the possibilities of their nature as affected by similar circumstances. This love, which was founded upon the common bond to the common Lord, was to be a power also upon the world, leading the world to know that they were His disciples, and thus turning the thoughts of the world to Him.

3. The conversation respecting Peter’s denials is represented here, quite evidently, as having taken place in the supper-room, for we cannot at all suppose that they went out from the room before Joh 14:31, if, indeed, they did before Joh 18:1. Luk 22:31 ff. also places the conversation before the departure from the room. On the other hand, Matthew and Mark place it after the departure and when they were on the way to the Mount of Olives. Meyer thinks that the conversation may have been twice repeated, in whole or in part, but such a repetition within the space of two or three hours seems quite improbable. It is more probable that the earlier Gospels have disregarded the exact order of time here.

Second Section: 13:31-16:33. The Discourses.

Jesus has just taken leave of Judas, an eternal leavetaking: Do what thou hast to do! He turns now towards His own, and the farewell which He addresses to them is an: until we meet again (Gess). The departure of Judas has restored to His restrained feeling all its freedom. He can henceforth, during the short time which remains to Him, pour forth His feelings, partly in conversations called out by their questions, partly in teachings which come spontaneously from His heart and which end by revealing to His disciples what He is for them. Softened as they are by the love of which He has just borne witness, humbled as they have never been, even by His humility, the apostles are now well prepared to receive and to appropriate to themselves His last revelations.

A series of short dialogues (comp. the questions of Peter, Thomas, Philip and Judas) opens these communications of an entirely familiar character. The subject of these conversations is naturally the approaching separation, with regard to which Jesus seeks to reassure them (chap. 14). Joh 13:31 of this chapter, by the external fact which is indicated in it, separates these conversations from the following discourses. In the latter, Jesus transports Himself in thought to the period when His disciples will have to continue His work and to labor in His name for the salvation of the world, and He promises them His aid in view of this task. It is the idea of His spiritual union with them which forms the basis of these teachings (Joh 15:1 to Joh 16:15). Finally, the thought returns to its starting-point, the impending separation. The dialogue-form reappears and Jesus then finds the decisive words which inspire them with the strength of which they have need at this sorrowful moment: Joh 16:16-33. Thus a dying father, after having gathered his family about him, begins by speaking to them of his end; then, their future career opens itself before his eyes: he shows them what they will have to do here on earth and what the earth will be to them. After which, returning to the present situation, he draws from the depths of his paternal heart a last word which alleviates the final farewell.

This progress is so natural that we are obliged to say that, if this situation existed and if Jesus spoke at this moment, He must have spoken in this way. The discourse is constantly elevated, simple, tender, on the level of the situation; there reigns in it a deep but repressed emotion. The logical connection is not for an instant broken, but it is never made conspicuous. Distinctness of intuition is united with inwardness of feeling, and we yield ourselves easily to the gentle undulation of the thought which results from the movement of the heart. We know of only two passages in our sacred books which offer any analogy to this one, and both of them owe their origin to analogous situations. They are the last discourses of Moses, in Deuteronomy, where the legislator takes leave of his people, and the second part of Isaiah, where the prophet, transporting himself in spirit beyond the future ruin and rising again of Israel, describes its work in the midst of the world.— Hilgenfeld establishes an opposition between these discourses and the last teachings, of an eschatological character, which the Synoptics have handed down to us (Matthew 24, Mark 13). The evangelist with his lofty spiritualism substituted, according to his view, for the visible return at the Parousia the spiritual coming of Jesus. But the notion of the coming and work of the Spirit is by no means wanting in the Synoptics; it is at the foundation of the parables of the talents and the pounds, in Matthew and Luke; of that of the virgins, in Matthew; comp. also the promises Mat 28:18-20; Luk 24:48-49, etc. And, on the other hand, the idea of the outward and visible consummation is not wanting in John, as we have seen (Joh 13:28-29, Joh 6:39-40; Joh 6:44; Joh 6:54, Joh 12:48; comp. 1Jn 2:28). The kingdom of the Spirit and the selection which results from it, to the view of John, only prepare for the kingdom of Christ and the final judgment.

Vv. 31, 32. “When therefore he was gone out, Jesus says, Now has the Son of man been glorified; and God has been glorified in him. 32. If God has been glorified in him, God will also glorify him in himself, and will straightway glorify him.”

These two verses are as if a cry of relief which escapes from the heart of Jesus at the sight of the withdrawing traitor. Some documents reject οὖν, therefore, which would allow us, with many commentators, to connect the words ὅτε ἐξῆλθεν with the preceding clause: “It was night when he went out.” But this useless appendage would weaken the solemn gravity of the brief clause: “Now it was night.” And the verb λέγει, he says, would also come in too abruptly. ῝Οτε οὖν must therefore be read: “When therefore he was gone out, Jesus says.”

The νῦν, now, which begins the following words, puts them quite naturally in connection with the fact which has just taken place, the departure of Judas. Hengstenberg, Weiss and Keil do not believe in such a connection.

This now, according to them, refers to the impending end of His earthly activity, the result of which Jesus contemplates with joy. This, as it seems to me, is to fail to recognize the connection of ideas which John himself wished to set forth by saying so expressly: “When he was gone out, He says.”

The past tense ἐδοξάσθη, is glorified, sums up all the past life of Jesus, up to the scene which has just occurred, and which, in certain respects, is the crowning point of it. Empty human glory, which He had always rejected, has just been expressly declared to be excluded from His work and that of His apostles. The washing of their feet has condemned it; it has just gone out with Judas, who was the stubborn representative of it among the disciples. The true glory, that which comes from God, that which consists in humility and charity, has been realized to the utmost in the person of Jesus; it has just triumphed over the false glory. Some interpreters have referred this term is glorified to the future glory of Jesus, either through His death (Meyer), or through His exaltation to the right hand of God (Luthardt, Gess). But, in Joh 13:32, Jesus sets in opposition to this verb in the past tense the future δοξάσει, will glorify, to designate His glorification which is to come. Comp. also Joh 17:10, where He declares Himself already now glorified (δεδόξασμαι) in the hearts of the apostles.

We understand from this why He designates Himself as the Son of man. It is indeed by the humiliation with which He has placed Himself on the level with His brethren and made Himself their servant, that He has obtained this glory.

A glory which consists even in humility does not, like human glory, make him who possesses it a usurper of the glory of God. For this reason He is able to speak of it without scruple as He does here. Its essence is to give all glory to God, as He immediately adds: “And God is glorified in him.” In this glory of Jesus that of God Himself has shone forth. The perfection of the paternal character of God has been manifested fully in the person and work of the Son of man, Joh 13:32. But God cannot abandon him who has made himself the instrument of His glory. “He honors him who serves Him” (Joh 12:26).

The first words of Joh 13:32 : If God is glorified in him, are rejected by the Alexandrian authorities. But even Tischendorf condemns this omission. Weiss also: “One cannot set aside the suspicion that the omission of these words in the most ancient Codd. is the result of the confounding of the two ἐν αὐτῷ .” Westcottand Hort retain them in spite of everything. The examples of such omissions in the Alexandrian text, however, are numerous, especially in the Sinaitic MS.

The clause: If God is glorified in him, fully explains the transition from the past tense is glorified to the future will glorify, Joh 13:32. The instrument of the glory of God on the earth, Jesus will be glorified by God in heaven. Could God do less than that which the Son of man has done for Him? This correlation is expressed by the word καί, also, which is placed for this reason at the beginning of the clause; comp. Joh 17:4-5.

Whether we read ἐν αὐτῷ with B. etc., or ἐν ἑαυτῷ with the T. R. and all the Mjj. except four, the meaning is still: in God. The two limiting phrases:in him (Jesus), and in him or in himself (God), answer to each other. When God has been glorified in a person, He draws him to His bosom and envelops him in His glory. It is thus that the future of Jesus is illuminated to His view in the brightness of His past. And this future is near. The departure of Judas has just revealed to Him the fact of its imminence by announcing that of His death. Soon, says Jesus, alluding to His exaltation through the resurrection and ascension. The second καί is explanatory: “and that soon.”—After having thus, under the influence of what has just occurred, given vent to His personal impressions, Jesus turns to His disciples and makes them the subject of His whole thought.

I. The separation; its necessity: 13:31-14:31.

After some words uttered by Jesus under the immediate impression of the departure of Judas (Joh 13:31-35), Jesus replies to different questions relative to His approaching removal which He has just announced to them; that of Peter (ver. Joh 13:36 to Joh 14:4), that of Thomas (Joh 13:5-7), that of Philip (Joh 13:8-21), and that of Judas (Joh 13:22-24); He closes with some reflections with which the present situation inspires Him (Joh 13:25-31).

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

This verse and the next following, are a most plain and evident testimony of the divinity of Christ.

We have to consider the glorifying of Christ in his ignominy.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

This and what follows, to the end of ch. 14, was Christ's table-talk with his disciples. When supper was done, Judas went out; but what did the Master and his disciples do, whom he left sitting at table? They applied themselves to profitable discourse, to teach us as much as we can to make conversation with our friends at table serviceable to religion. Christ begins this discourse. The more forward we are humbly to promote that communication which is good, and to the use of edifying, the more like we are to Jesus Christ. Those especially that by their place, reputation, and gifts, command the company, to whom men give ear, ought to use the interest they have in other respects as an opportunity of doing them good. Now our Lord Jesus discourses with them (and probably discourses much more largely than is here recorded),

I. Concerning the great mystery of his own death and sufferings, about which they were as yet so much in the dark that they could not persuade themselves to expect the thing itself, much less did they understand the meaning of it; and therefore Christ gives them such instructions concerning it as made the offence of the cross to cease. Christ did not begin this discourse till Judas was gone out, for he was a false brother. The presence of wicked people is often a hindrance to good discourse. When Judas was gone out, Christ said, now is the Son of man glorified; now that Judas is discovered and discarded, who was a spot in their love-feast and a scandal to their family, now is the Son of man glorified. Note, Christ is glorified by the purifying of Christian societies: corruptions in his church are a reproach to him; the purging out of those corruptions rolls away the reproach. Or, rather, now Judas was gone to set the wheels a-going, in order to his being put to death, and the thing was likely to be effected shortly: Now is the Son of man glorified, meaning, Now he is crucified.

1. Here is something which Christ instructs them in, concerning his sufferings, that was very comforting.

(1.) That he should himself be glorified in them. Now the Son of man is to be exposed to the greatest ignominy and disgrace, to be despitefully used to the last degree, and dishonoured both by the cowardice of his friends and the insolence of his enemies; yet now he is glorified; For, [1.] Now he is to obtain a glorious victory over Satan and all the powers of darkness, to spoil them, and triumph over them. He is now girding on the harness, to take the field against these adversaries of God and man, with as great an assurance as if he had put it off. [2.] Now he is to work out a glorious deliverance for his people, by his death to reconcile them to God, and bring in an everlasting righteousness and happiness for them; to shed that blood which is to be an inexhaustible fountain of joys and blessings to all believers. [3.] Now he is to give a glorious example of self-denial and patience under the cross, courage and contempt of the world, zeal for the glory of God, and love to the souls of men, such as will make him to be for ever admired and had in honour. Christ had been glorified in many miracles he had wrought, and yet he speaks of his being glorified now in his sufferings, as if that were more than all his other glories in his humble state.

(2.) That God the Father should be glorified in them. The sufferings of Christ were, [1.] The satisfaction of God's justice, and so God was glorified in them. Reparation was thereby made with great advantage for the wrong done him in his honour by the sin of man. The ends of the law were abundantly answered, and the glory of his government effectually asserted and maintained. [2.] They were the manifestation of his holiness and mercy. The attributes of God shine brightly in creation and providence, but much more in the work of redemption; see Co1 1:24; Co2 4:6. God is love, and herein he hath commended his love.

(3.) That he should himself be greatly glorified after them, in consideration of God's being greatly glorified by them, Joh 13:32. Observe how he enlarges upon it. [1.] He is sure that God will glorify him; and those whom God glorifies are glorious indeed. Hell and earth set themselves to vilify Christ, but God resolved to glorify him, and he did it. He glorified him in his sufferings by the amazing signs and wonders, both in heaven and earth, which attended them, and extorted even from his crucifiers an acknowledgment that he was the Son of God. But especially after his sufferings he glorified him, when he set him at his own right hand, gave him a name above every name. [2.] That he will glorify him in himself - en heautō. Either, First, In Christ himself. He will glorify him in his own person, and not only in his kingdom among men. This supposes his speedy resurrection. A common person may be honoured after his death, in his memory or posterity, but Christ was honoured in himself. Or, secondly, in God himself. God will glorify him with himself, as it is explained, Joh 17:5. He shall sit down with the Father upon his throne, Rev 3:21. This is true glory. [3.] That he will glorify him straightway. He looked upon the joy and glory set before him, not only as great, but as near; and his sorrows and sufferings short and soon over. Good services done to earthly princes often remain long unrewarded; but Christ had his preferments presently. It was but forty hours (or not so much) from his death to his resurrection, and forty days thence to his ascension, so that it might well be said that he was straightway glorified, Psa 16:10. [4.] All this in consideration of God's being glorified in and by his sufferings: Seeing God is glorified in him, and receives honour from his sufferings, God shall in like manner glorify him in himself, and give honour to him. Note, first, In the exaltation of Christ there was a regard had to his humiliation, and a reward given for it. Because he humbled himself, therefore God highly exalted him. If the Father be so great a gainer in his glory by the death of Christ, we may be sure that the Son shall be no loser in his. See the covenant between them, Isa 53:12. Secondly, Those who mind the business of glorifying God no doubt shall have the happiness of being glorified with him.

2. Here is something that Christ instructs them in, concerning his sufferings, which was awakening, for as yet they were slow of heart to understand it (Joh 13:33): Little children, yet a little while I am with you, etc. Two things Christ here suggests, to quicken his disciples to improve their present opportunities; two serious words: -

(1.) That his stay in this world, to be with them here, they would find to be very short. Little children. This compellation does not bespeak so much their weakness as his tenderness and compassion; he speaks to them with the affection of a father, now that he is about to leaven them, and to leave blessings with them. Know this, then, that yet a little while I am with you. Whether we understand this as referring to his death or his ascension it comes much to one; he had but a little time to spend with them, and therefore, [1.] Let them improve the advantage they now had. If they had any good question to ask, if they would have any advice, instruction, or comfort, let them speak quickly; for yet a little while I am with you. We must make the best of the helps we have for our souls while we have them, because we shall not have them long; they will be taken from us, or we from them. [2.] Let them not doat upon his bodily presence, as if their happiness and comfort were bound up in that; no, they must think of living without it; not be always little children, but go alone, without their nurses. Ways and means are appointed but for a little while, and are not to be rested in, but pressed through to our rest, to which they have a reference.

(2.) That their following him to the other world, to be with him there, they would find to be very difficult. What he had said to the Jews (Joh 7:34) he saith to his disciples; for they have need to be quickened by the same considerations that are propounded for the convincing and awakening of sinners. Christ tells them here, [1.] That when he was gone they would feel the want of him; You shall seek me, that is "you shall wish you had me again with you." We are often taught the worth of mercies by the want of them. Though the presence of the Comforter yielded them real and effectual relief in straits and difficulties, yet it was not such a sensible satisfaction as his bodily presence would have been to those who had been used to it. But observe, Christ said to the Jews, You shall seek me and not find me; but to the disciples he only saith, You shall seek me, intimating that though they should not find his bodily presence any more than the Jews, yet they should find that which was tantamount, and should not seek in vain. When they sought his body in the sepulchre, though they did not find it, yet they sought to good purpose. [2.] That whither he went they could not come, which suggests to them high thoughts of him, who was going to an invisible inaccessible world, to dwell in that light which none can approach unto; and also low thoughts of themselves, and serious thoughts of their future state. Christ tells them that they could not follow him (as Joshua told the people that they could not serve the Lord) only to quicken them to so much the more diligence and care. They could not follow him to his cross, for they had not courage and resolution; it appeared that they could not when they all forsook him and fled. Nor could they follow him to his crown, for they had not a sufficiency of their own, nor were their work and warfare yet finished.

II. He discourses with them concerning the great duty of brotherly love (Joh 13:34, Joh 13:35): You shall love one another. Judas was now gone out, and had proved himself a false brother; but they must not therefore harbour such jealousies and suspicions one of another as would be the bane of love: though there was one Judas among them, yet they were not all Judases. Now that the enmity of the Jews against Christ and his followers was swelling to the height, and they must expect such treatment as their Master had, it concerned them by brotherly love to strengthen one another's hands. Three arguments for mutual love are here urged: -

1. The command of their Master (Joh 13:34): A new commandment I give unto you. He not only commends it as amiable and pleasant, not only counsels it as excellent and profitable, but commands it, and makes it one of the fundamental laws of his kingdom; it goes a-breast with the command of believing in Christ, Jo1 3:23; Pe1 1:22. It is the command of our ruler, who has a right to give law to us; it is the command of our Redeemer, who gives us this law in order to the curing of our spiritual diseases and the preparing of us for our eternal bliss. It is a new commandment; that is, (1.) It is a renewed commandment; it was a commandment from the beginning (Jo1 2:7), as old as the law of nature, it was the second great commandment of the law of Moses; yet, because it is also one of the great commandments of the New Testament, of Christ the new Lawgiver, it is called a new commandment; it is like an old book in a new edition corrected and enlarged. This commandment has been so corrupted by the traditions of the Jewish church that when Christ revived it, and set it in a true light, it might well be called a new commandment. Laws of revenge and retaliation were so much in vogue, and self-love had so much the ascendant, that the law of brotherly love was forgotten as obsolete and out of date; so that as it came from Christ new, it was new to the people. (2.) It is an excellent command, as a new song is an excellent song, that has an uncommon gratefulness in it. (3.) It is an everlasting command; so strangely new as to be always so; as the new covenant, which shall never decay (Heb 8:13); it shall be new to eternity, when faith and hope are antiquated. (4.) As Christ gives it, it is new. Before it was, Thou shalt love thy neighbour; now it is, You shall love one another; it is pressed in a more winning way when it is thus pressed as mutual duty owing to one another.

2. The example of their Saviour is another argument for brotherly love: As I have loved you. It is this that makes it a new commandment - that this rule and reason of love (as I have loved you) is perfectly new, and such as had been hidden from ages and generations. Understand this, (1.) Of all the instances of Christ's love to his disciples, which they had already experienced during the time he went in and out among them. He spoke kindly to them, concerned himself heartily for them, and for their welfare, instructed, counselled, and comforted them, prayed with them and for them, vindicated them when they were accused, took their part when they were run down, and publicly owned them to be dearer to him that his mother, or sister, or brother. He reproved them for what was amiss, and yet compassionately bore with their failings, excused them, made the best of them, and passed by many an oversight. Thus he had loved them, and just now washed their feet; and thus they must love one another, and love to the end. Or, (2.) It may be understood of the special instance of love to all his disciples which he was now about to give, in laying down his life for them. Greater love hath no man than this, Joh 15:13. Has he thus loved us all? Justly may he expect that we should be loving to one another. Not that we are capable of doing any thing of the same nature for each other (Psa 49:7), but we must love one another in some respects after the same manner; we must set this before us as our copy, and take directions from it. Our love to one another must be free and ready, laborious and expensive, constant and persevering; it must be love to the souls one of another. We must also love one another from this motive, and upon this consideration - because Christ has loved us. See Rom 15:1, Rom 15:3; Eph 5:2, Eph 5:25; Phi 2:1-5.

3. The reputation of their profession (Joh 13:35): By this shall all men know that you are my disciples, if you have love one to another. Observe, We must have love, not only show love, but have it in the root and habit of it, and have it when there is not any present occasion to show it; have it ready. "Hereby it will appear that you are indeed my followers by following me in this." Note, Brotherly love is the badge of Christ's disciples. By this he knows them, by this they may know themselves (Jo1 2:14), and by this others may know them. This is the livery of his family, the distinguishing character of his disciples; this he would have them noted for, as that wherein they excelled all others - their loving one another. This was what their Master was famous for; all that ever heard of him have heard of his love, his great love; and therefore, if you see any people more affectionate one to another than what is common, say, "Certainly these are the followers of Christ, they have been with Jesus." Now by this it appears, (1.) That the heart of Christ was very much upon it, that his disciples should love one another. In this they must be singular; whereas the way of the world is to be every one for himself, they should be hearty for one another. He does not say, By this shall men know that you are my disciples - if you work miracles, for a worker of miracles is but a cypher without charity (Co1 13:1, Co1 13:2); but if you love one another from a principle of self-denial and gratitude to Christ. This Christ would have to be the proprium of his religion, the principal note of the true church. (2.) That it is the true honour of Christ's disciples to excel in brotherly love. Nothing will be more effectual than this to recommend them to the esteem and respect of others. See what a powerful attractive it was, Act 2:46, Act 2:47. Tertullian speaks of it as the glory of the primitive church that the Christians were known by their affection to one another. Their adversaries took notice of it, and said, See how these Christians love one another, Apol. cap. 39. (3.) That, if the followers of Christ do not love one another, they not only cast an unjust reproach upon their profession, but give just cause to suspect their own sincerity. O Jesus! are these thy Christians, these passionate, malicious, spiteful, ill-natured people? Is this thy son's coat? When our brethren stand in need of help from us, and we have an opportunity of being serviceable to them, when they differ in opinion and practice from us, or are any ways rivals with or provoking to us, and so we have an occasion to condescend and forgive, in such cases as this it will be known whether we have this badge of Christ's disciples.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 31. Now is the Son of man glorified] νυν εδοξασθη, Hath been glorified. Now it fully appears that I am the person appointed to redeem a lost world by my blood. I have already been glorified by this appointment, and am about to be farther glorified by my death, resurrection, and ascension.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

31. Now is the Son of man glorified. The last hour was at hand; Christ knew that the minds of his disciples were very weak, and, therefore, he endeavored, by every possible method, to support them, that they might not give way. Even at the present day, the remembrance of the cross of Christ is sufficient to make us tremble, were we not instantly met by the consolation, that he triumphed in the cross, having obtained a victory over Satan, sin, and death. What, then, might have happened to the Apostles, when they saw the Lord soon dragged to the cross, loaded with every kind of reproaches? Might not an exhibition so melancholy and revolting have overwhelmed them a hundred times? Christ, therefore, provides against this danger, and withdraws them from the outward aspect of death to its spiritual fruit. Whatever ignominy, then, may be seen in the cross, fitted to confound believers, yet Christ testifies that the same cross brings glory and honor to him.

And God is glorified in him. This clause, which immediately follows the other, is added for confirmation; for it was a paradoxical statement, that the glory of the Son of man arose from a death which was reckoned ignominious among men, and was even accursed before God. He shows, therefore, in what manner he would obtain glory to himself from such a death. It is, because by it he glorifies God the Father; for in the cross of Christ:, as in a magnificent theater, the inestimable goodness of God is displayed before the whole world. In all the creatures, indeed, both high and low, the glory of God shines, but nowhere has it shone more brightly than in the cross, in which there has been an astonishing change of things, the condemnation of all men has been manifested, sin has been blotted out, salvation has been restored to men; and, in short, the whole world has been renewed, and every thing restored to good order.

In him. Though the preposition (ἐν) in is often used instead of the Hebrew ב, and, in such eases, is equivalent to by, yet I have preferred translating it simply, that God is glorified in the Son of man; because I considered that phrase to be more emphatic. When he says, and God is glorified, the meaning, I apprehend, is, for God is glorified

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(31) Now is the Son of man glorified.—Comp. Notes on Joh_11:4; Joh_12:28. The going out of Judas is the sign that the betrayal and death of the Son of Man was at hand. In that was the glory of His accomplished work, and He speaks of this glory as present. It lies so immediately before Him that it is at once realised; and the brightness of the vision over-powers all thought of the darkness of the path which leads to it.

God is glorified in him.—This is a re-statement of the thought which has met us whenever the work of the Son has been dwelt upon. It was the Father’s work too. The glory of the Son of Man in the redemption of the world was the glory of God, who gave His only-begotten Son, that by Him the world might be saved. There is a contrast drawn here between the humanity and the divinity united in the person of our Lord. In Him, i.e., in His person, in the person of the Son of Man suffering and crucified, there were manifested the attributes of the majesty and glory of God. It was an utterance to the world, in a fulness never heard before, of the Justice, Holiness, and Love which are the nature of God.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Therefore, when he was gone out, Jesus said,.... Christ and his true disciples being together alone, he used a greater freedom of conversation with them, and entered into some discourse about his sufferings and death; with a view to give them some instructions about their future conduct and behaviour, and in order to support them under the loss of his presence; and tells them in the first place, that

now is the son of man glorified: by "the son of man", he means himself; a phrase he often uses, when speaking of himself; this was a title the Messiah went by in prophecy; was true in fact of Jesus, who was the son of Abraham, and the son of David, and expresses the truth of his humanity; and he the rather chooses to use it now, because he is speaking of a glorification, which he in his divine nature was incapable of, and which regards either time past, present, or to come: the meaning may be, either that he had been already glorified by his doctrines and miracles; or that he was now glorified, by discovering the traitor, before he made one single overt act towards betraying him; or that in a very short time he should be glorified, meaning at his death; see Joh 17:1. But how was he then glorified, when it was an accursed one, and attended with so much ignominy and reproach? he was then glorified by his Father, who supported him in it, and carried him through it; so as that he conquered all his enemies, and obtained eternal salvation for his people: moreover, the death of Christ was not only his way to glory, but was attended with many wonderful and surprising events; as the darkness, the earthquake, the rending of the rocks, and vails of the temple, and the like; and it was also glorious in the eyes of his Father, because hereby his purposes were accomplished, his covenant transactions brought about, his law and justice were satisfied, and the salvation of his people finished:

and God is glorified in him. The glory of God was great, in the salvation of his elect by the death of Christ; for hereby his wisdom and power, his truth and faithfulness, his justice and holiness, as well as his love, grace, and mercy, were glorified.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

31 Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him.

Ver. 31. Therefore when he was gone out] The room being rid of the traitor, Christ deals more freely and familiarly with the rest, and arming them against the scandal of the cross, he calls his death his glory, esteems his crown of thorns more precious than Solomon’s diadem; looks upon his welts as spangles, his blows on the face as ingots, his wounds as gems, his spittings on as sweet ointment, his cross as his throne. This is a paradox to flesh and blood; Jews and Gentiles jeer at it; as Lucian the atheist, who rails upon Christ blasphemously, calling him the crucified impostor; ανασκολοπισμενον σοφιστην. (Luc. in Vita Peregr.) And as for Christians, they foolishly believe, saith he, that they shall enjoy immortality and live in bliss for ever; therefore they set light by life, yea, many of them offer themselves voluntarily to be slain for their superstition. Persuaserunt sibi infaelices se immortalitate fruituros. Thus he. And another heathen proconsul, Actius Antoninus, in Asia cum persequeretur Christianos (Tertul.), when he had tired himself with killing Christians, and saw no end of it, but that they came thicker upon him, crying out "We are Christians," &c., he cursed them and cried out, O miseri, si libet perire, num vobis rupes aut restes desunt? O wretches, can you find no other way to die, but I must be troubled with you?

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Now is the Son of man glorified - The last deed is done that was necessary to secure the death of the Son of man, the glory that shall result to him from that death, the wonderful success of the gospel, the exaltation of the Messiah, and the public and striking attestation of God to him in the view of the universe. See the notes at Joh 12:32.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Jesus said: now is the Son of man glorified: the time is at hand, when he shall be glorified by miracles at his death, resurrection, &c. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

He speaketh of that which was presently to be, as if it were already done; the meaning is, Now the time cometh when the Son of man shall immediately be glorified, by finishing the work which God hath given him to do; by rising again from the dead, and declaring himself to be the Son of God with power; by ascending up into heaven, to be glorified with the same glory which he had with the Father before the world began: and God will appear to be glorified in him, by his finishing the work which God hath given him to do, manifesting his name to the sons of men; and by the many signs and wonders which God will yet further show at the time of his death and resurrection, and by the coming down of the Holy Ghost.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

31. Now is the Son of man glorified—He whose spirit was just now so troubled at the dark side of events before him, now rises into exultation at the glory that crowns the darkness. Again the entire scene of crucifixion and ascension are concentrated and brought into a now, (see note on Joh_12:31,) and the whole is seen to be a glory. By the very cross and passion the Son of man is glorified. And as God has given the Son of his love for this great work, so God is glorified in him.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Jesus saith - Namely, the next day; on Thursday, in the morning. Here the scene, as it were, is opened, for the discourse which is continued in the following chapters. Now - While I speak this, the Son of man is glorified - Being fully entered into his glorious work of redemption. This evidently relates to the glory which belongs to his suffering in so holy and victorious a manner.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Son of man

(See Scofield "Mat 8:20").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Concerning Christ’s Glorification.

God glorified in the Son:

v. 31. Therefore, when he was gone out, Jesus said, Now is the Son of Man glorified, and God is glorified in Him.

v. 32. If God be glorified in Him, God shall also glorify Him in Himself, and shall straightway glorify Him.

v. 33. Little children, yet a little while I am with you. Ye shall seek Me; and as I said unto the Jews, Whither I go ye cannot come; so now I say to you.

v. 34. A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.

v. 35. By this shall all men know that ye are My disciples, if ye have love one to another.

No sooner had Judas left the room than Jesus turned to His disciples with a series of beautiful, comforting sayings. They needed strength and consolation for the time of tribulation that would soon strike them. There is a note of triumph in the words of Jesus. In this crisis, by this decision of Jesus, the first step in His glorification has been accomplished. It is the Son of Man, the God man, that has been glorified through all the miracles of His life, and who is now to be glorified through the greatest miracle of all, following His death and burial. And God is glorified in the Son. It is God’s salvation; God was in Christ; God would be the Cause and the Promoter of His glorification, which was thus bound to result in the Father’s glorification as well. The Son having accomplished the work of salvation, the Father would receive the honor and glory for the resultant benefit for the whole world. But so close is the union between the Father and the Son that there is a mutual exchange of honor and glory between the two. That Jesus was glorified according to His human nature, that His human nature was received into the full enjoyment of the divine essence and attributes, that is an event which transpires within the essence of God. This act of glorification happened quickly, had its inception, took place, that very night. The Lord shows His disciples what relation this fact would have to them and their faith. Affectionately He calls them little children. He would be with them only a little while; the time could be numbered by hours now rather than by days. Then He would be taken from them, be removed from the intimate relationship which they had now enjoyed a matter of some three years. He had told the Jews that they would seek Him after it was too late, after all their searching for false Messiahs had been fruitless. In a similar manner He here tells the disciples that they will seek Him. The parting from their Lord would be a severe blow for them. But instead of abandoning hope, they should take heart, though they cannot follow Him now, at once. There is work for them to do before they may follow Him into the Kingdom of Glory. The necessity of true, fervent brotherly love had become apparent that night. They had known before that they should love all men as their neighbors; but here they are given a new commandment, that they should love one another. It was a kind of love which had not been practiced up to that time, and is practiced all too seldom in our days. The manifestation of brotherly love should be a sign, a criterion, whereby the people in the world in general might at all times recognize them as His disciples. The standard of this love, unapproachable indeed, but one worth striving after, as the most beautiful ideal in all the world, is the love of Jesus to them, to His disciples of all times. The climax and consummation of His love came with His giving His life as a ransom for many. That is the ideal which should ever be present in the minds of all Christians, that everyone deny himself in the interest of brotherly love. When the Christians love one another fervently, with pure hearts, even unto death, then shall it fully appear that they are disciples of the Son of Man who laid down His life for His sheep, and who became, by dying, a ransom for all.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. Our blessed Lord calls his death his glory: Now is the Son of man glorified; that is, now is the time at hand when I am to die, and shall by my death finish the work of man’s redemption, and thereby eminently glorify God. God the Father was eminently glorified in the obedience and sufferings of his dear and only Son. It is true that the sufferings of Christ were ignominious in themselves, yet were they the way to his own glory, and his Father’s also; for by them he redeemed a lost world, trampled upon Satan, triumphed over sin; and the Father was exceedingly glorified by the Son’s giving obedience to his will, and so cheerfully suffering: Now is the Son of Man glorified, and God is glorified in him.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

31. Now is the Son of man glorified. His weary ministry is about ended, and he is to ascend his throne. His glorification begins at the cross.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Now the Son of Man is glorified, and God is glorified in him

You can translate this in an active form. AT: "Now people are about to see how the Son of Man will receive honor and how God will receive honor through what the Son of Man is doing" (See: Active or Passive)

God will glorify him in himself, and he will glorify him immediately

The word "him" refers to the Son of Man. The word "himself" is a reflexive pronoun that refers to God. AT: "God himself will immediately give honor to the Son of Man" (See: Reflexive Pronouns)

Little children

Jesus uses the term "Little children" to communicate that he loves the disciples as though they were his children.

as I said to the Jews

Here "Jews" is a synecdoche for the Jewish leaders who opposed Jesus. AT: "as I said to the Jewish leaders" (See: Synecdoche)

translationWords

Son of Man

glory

God

Jew

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

31–35. Jesus, freed from the oppressive presence of the traitor, bursts out into a declaration that the glorification of the Son of Man has begun. Judas is already beginning that series of events which will end in sending Him away from them to the Father; therefore they must continue on earth the kingdom which He has begun—the reign of Love.

This section forms the first portion of those parting words of heavenly meaning which were spoken to the faithful Eleven in the last moments before His Passion. At first the discourse takes the form of dialogue, which lasts almost to the end of chap. 14. Then they rise from the table, and the words of Christ become more sustained, while the disciples remain silent with the exception of Joh 16:17-18; Joh 16:29-30. Then follows Christ’s prayer, after which they go forth to the Garden of Gethsemane (Joh 18:1).

31. ὅτε οὖν ἐξῆλθεν. Indicating that the presence of Judas had acted as a constraint, but also that he had gone of his own will: there was no casting out of the faithless disciple (Joh 9:34). Νῦν, with solemn exultation: the beginning of the end has come. For ὁ υἱὸς τ. ἀνθ. see on Joh 1:51: for the aorist ἐδοξάσθη see Winer, p. 345. He was glorified in finishing the work which the Father gave Him to do (Joh 17:4); and thus God was glorified in Him.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Now. Marking a crisis, at which Jesus is relieved of the presence of the traitor, and accepts the consequences of his treachery.

Is - glorified [εδοξασθη] . Literally, was glorified. The aorist points to the withdrawal of Judas. Jesus was glorified through death, and His fate was sealed (humanly speaking) by Judas ' going out. He speaks of the death and consequent glorification as already accomplished.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.