John 13:34

Joh_13:34

A new commandment I give unto you

The new commandment

I. WHY IS THIS CALLED NEW?

1. Negatively. Not as if it was not enjoined before (1Jn_2:7; Lev_19:18).

2. Positively.

(1) Newly freed from the false glosses of the Jews (Mat_5:43-44).

(2) Newly infused into the heart as well as commanded.

(3) Christ adds a new authority to it, and a new obligation on us.

(4) Because it is so excellent (Psa_32:3).

(5) It is to be performed according to a new pattern, viz., Christs love to us.

II. BY WHAT POWER DOES CHRIST LAY HIS COMMANDS UPON US?

1. AS God (Joh_20:28).

2. As King and head of the Church (Mat_28:18).

III. WHAT LOVE IS IT WE SHOULD HAVE TO ONE ANOTHER?

1. Pray for one another (1Ti_2:1).

2. Forgive one another (Mat_6:14).

3. Help one another.

(1) In temporals (Mat_7:11).

(2) In spirituals (Lev_19:17).

4. Sympathize with one another.

(1) In prosperity (Rom_12:15).

(2) In adversity.

5. Relieve one anothers necessities

(1) In obedience to God (1Jn_3:17).

(2) Proportionably to our estates (1Co_16:2).

(3) Humbly, not thinking to merit thereby (Luk_17:10).

IV. HOW IS CHRISTS LOVE TO US TO BE A PATTERN FOR OUR LOVE?

1. Negatively.

(1) Not that we can suffer so much for others as He has done for us.

(2) Nor do so much; for He has obtained the pardon of our sins 1Jn_2:2); peace with God (Rom_5:1); heaven Joh_14:2).

2. Positively.

(1) Our love must proceed from the same principles.

(a) Obedience.

(b) Compassion.

(2) In the same manner.

(a) Readily (Tit_3:1; Psa_40:7-8).

(b) Sincerely

(c) Effectually, in deeds as well as words (1Jn_4:18).

(d) Humbly, thinking nothing too low for us to do for others Php_2:6-8).

(e) Constantly (verse 1).

(3) To the same objects, His enemies (Rom_8:1-39; Rom_9:1-33; Rom_10:1-21).

(4) To the same ends

(a) Gods glory (Joh_17:4; 1Co_10:31).

(b) Others good (Act_10:38).

V. Use. Consider

1. Unless you love others you have no love for God (1Jn_3:17).

2. It is the fulfilling of all the law (Rom_13:9).

3. No duty is accepted without it (1Co_13:1-3).

4. It is the badge of a Christian (verse 35).

5. It is an everlasting grace (1Co_13:8; 1Co_13:13).

6. Christ will judge us according to this command (Mat_25:45). (Bp. Beveridge.)

The new commandment

It is new, because

I. FOUNDED ON A NEW RELATION.

1. Our relation to Christ. We are united to Him by faith, and receive from Him, as the branches from the vine, the life by which we live.

2. This new relation to Christ involves a new relation with each other. We are brethren, members of one family--as many as received Him, etc.

3. On this new relation the new commandment is based. As the relationship of nature gives rise to natural affection, so this spiritual one begets love in accordance with itself. It is more than philanthropy, patriotism, party attachment, friendship, etc. It is love to those who love Christ and are beloved by Him: love to the Elder Brother in His brethren and ours.

II. PRESENTED IN A NEW FORM--As I have loved you. It must be the same in kind, although in a lesser degree; just as a drop from the ocean, or a ray from the sun, is the same as the fulness from which it comes. These conversations exhibit several characteristics which we ought to imitate.

1. Tender consideration for each others needs. He thought of them more than He thought of Himself.

2. Humble ministration to the welfare of the brethren (Joh_13:4-5). Christs was not a sentimental, but a practical love.

3. Self-sacrifice for our sakes. He gave Himself, not merely certain blessings, and not merely to teach and minister, but to die. Greater love hath no man than this. We ought to lay down our lives for the brethren.

III. ENFORCED BY A NEW POWER. It is in this respect that the new covenant differs so widely from the old. The law enjoined the duty of loving our neighbour; but it had not sufficient motive power to carry the commandment into effect. Hence it remained a dead letter, and spoke only to condemn. But the new commandment is The Spirit of life in Christ Jesus, and its word is with power. It is attended by the constraining influence of the Saviours love. We have not received the Spirit of fear, etc. As we contemplate this great love, we become the subjects of a new emotion of admiration and gratitude. Above all, His Spirit writes the new commandment on the fleshy tables of our hearts.

IV. DESIGNED FOR A NEW PURPOSE (Joh_13:35). It is not only a law to be fulfilled; but its fulfilment is a distinction and evidence of our relation to Christ.

1. A peculiar distinction. Of old time, discipleship was known by dress, language, meat, and drinks, creeds, etc.; but our Lord declares that the distinct mark of His disciples shall be, beyond everything else, love like His own.

2. A certain distinction. For what is there more directly opposed to the sinfulness of the human heart? And what is the saving change, but one from selfishness to love? We know that we have passed from death unto life, because, etc.

3. An influential distinction. For wherever it exists, men cannot but recognize us, and Christ in us, and be attracted to His love and service. (B. Dale, M. A.)

The new commandment

We all know the Ten Commandments, is there another besides? Yes, says--

I. THE WORLD. Thou shalt not be found out in breaking any of the ten. It acknowledges their excellence, breaks them, and strives to conceal that it has done so, wishing above all things to escape detection. This is the object which the bad part of the world pursues with all its cleverness and energy.

II. THE CHURCH. It is remarkable that in the version of the Ten Commandments by the oldest of existing sects, the Samaritans, this is added, Thou shalt build an altar on Mount Gerizim, and there thou shalt worship. And for commandments such as this, half the energies of Christendom have been spent, and spent in vain.

III. CHRIST. Love one another. We can imagine the surprise of the apostles, What I are not the ten enough, or the two; may we not rest and be thankful in these? True in these are the substance of all duty; but there is a craving in the human heart for something beyond mere duty, for a commandment which should be at once old and new--new with all the varying circumstances of time and thought and feeling, and which should give a new, fresh, undying impulse to its ten elder sisters. The ten older commandments were written on blocks of stone, as if to teach us that all great and good works were like that primeval granite of Sinai, more solid and enduring than all the other strata, cutting across all the secondary and artificial distinctions of mankind. As that granite block itself had been fused and wrought together by the central fire, so the Christian law of duty, in order to fully perform its work in the world, must have been warmed and fed at the source of a central fire of its own--love of God and love of man. And that central fire itself is kept alive by the consciousness that there has been in the world a love above all other love--the love of Christ. Learn the importance

1. Of personal kindness.

2. Systematic beneficence.

3. Making the most and the best of everyone. (Dean Stanley.)

The new commandment

It is new because love

I. RENEWS US.

II. MAKES US NEW CREATURES.

III. MAKES US HEIRS OF A NEW COVENANT.

IV. ENABLES US TO SING A NEW SONG. (Bp. Christ. Wordsworth.)

The new commandment

What are Christs parting instructions to His Church? How are His followers to vanquish all the banded opposition of the world? Does He counsel them to amass wealth? to secure high offices? to acquire learning? to equip fleets and armies? to employ craft and intrigue? No, the first disciples were poor, destitute of learning, humble and despised, nor did they ever kill or wound a single human being. The power with which the Redeemer arms His Church is love.

I. THE COMMANDMENT.

1. Love is the only badge by which the Church of Christ is known (Joh_13:35). Armies have their banners, and families their heraldry. In the days of Christ, Jews and Gentiles had their emblems--different sects and schools being distinguished by symbols and mottoes. At this day, churches called Christian glory in names, titles, orders, and parade. But there is only one badge of the true Church which will be recognized and honoured by all men. The banner over us is love.

2. Love is the only law by which a Church of Christ is to be governed. Church government!--how much pride, prejudice, ambition, selfishness, cruelty, have been sanctified by this phrase. A king dabbling with astronomy once said, Had I been present when God arranged the solar system, I could have made some important suggestions. So vain men have thought as to the Saviours regulation of His Church, and they have sought to improve His system. As in the natural world the Creator secures order without monotony, by forming each particle of matter with its own peculiar properties, and throwing around all substances the law of gravitation; so in the Church, there are many members and diversities of gifts, etc., but the law of love binds all into one harmonious whole. If love reign in a church, it will almost supersede discipline.

3. When from the internal administration of the Church we turn to its outward enterprise, we find a mission entirely of love. It is this which makes the gospel the religion suited to all climes and ages.

4. It is love which is to secure the perpetuity, and final and universal triumph of the Church. Force, stratagem, heredity, prescriptive authority, are the foundations of earthly kingdoms. Christ founded His empire on love.

5. Love is the glory, the happiness, the perfection of the Church of Christ. It is greater than faith and hope, because it comprehends them both; for it hopeth all things, believeth all things. We every day see loving hearts hoping against hope, and trusting in spite of the basest perfidiousness. Love, indeed, is the crowning flower in which all the Christian graces will expand and bloom in eternity. The highest heaven knows nothing more exalted and blessed than love.

II. IN WHAT SENSE IS IT NEW.

1. In the new principle to which it appeals. It is not attachment to a human being for his natural excellencies, but complacency in the image of God reflected by him. Every one that loveth him that begat, loveth him also that is begotten of him.

2. In its extent--embracing all who are the children of God. All other ties and relations are subordinated to this religion--this new spiritual affinity which rebinds us to Christ and to each other. Separated from God, men are walled off from each other by selfish and hostile distinctions. To repair these unnatural breaches, the Son of God became the Son of Man, that He might attract us all to God, and unite us all to one another by new and heavenly ties.

3. Its spirituality. It is love not only for the bodies, but for the souls of our brethren. How few really and practically recognize the soul. In Christs teachings the soul is everything. He heeded neither the trappings of the prince nor the rags of the beggar. Beneath all, through all, He saw a soul whose dignity and worth transcend finite thought. The only charge which His enemies could ever prove against Him was, This man receiveth sinners. And, catching His spirit, what a new passion inflamed the souls of His disciples.

4. Its comprehensiveness; for it embraces and renders superfluous all other commands.

III. THE EXAMPLE BY WHICH IT IS ENFORCED--As I have loved you. A love

1. How attentive! as considerate and assiduous as the love of a woman.

2. How confiding! Having loved His own, which were in the world, He loved them unto the end. Often had they been faithless. Yet He trusts them, opens His whole heart to them, and commits His cause to their keeping.

3. How condescending! Stooping to the most menial office of kindness and hospitality (Joh_13:4-5).

4. How compassionate! He not only pronounces every sin, however aggravated, pardonable, if only against Himself, but He is ingenious in finding apologies for all the weaknesses, even for the baseness and treachery, of those whom He had trusted.

5. How disinterested! He entirely forgets Himself when His friends are in sorrow or danger. (R. Fuller, D. D.)

The new commandment

These words fall strangely on our ears. A commandment to love! We have placed law and love in contrast, and have imagined affection to be below our reach. Yet Jesus enforces love. We are, therefore, reminded that love is within our own reach. Christ lays it upon us not as an ideal which we may admire, and which may exert some kind of influence on us, nor as a standard which we may attain to in heaven; but as a commandment. In what sense can it be called a new commandment? Surely in the old dispensation God commanded love. The newness of the law may be found in the prominent position which is given to it, and the standard set before us. The first fruit of the Spirit named in the list of graces is love. Christ especially singles out this affection as being illustrative of His own character, and giving most effectual testimony to Him.

I. IN WHAT FORM MAY THIS NEW COMMANDMENT BE FULFILLED?--As I have loved on you. Study the love of Christ. His love showed itself

1. In a generous appreciation of the characters of those around Him. In that little group there existed the utmost differences. You find a publican like Matthew, a man with very dim perceptions like Philip; a determined and resolute doubter like Thomas; a boastful man like Peter, etc. These are men from whom we should be inclined to shrink, but Christ could appreciate them all. Be quick, like Christ, to see virtues, and slow to see faults. Generous appreciation will encourage public men to hold their position. It will encourage men of worth, who are retiring in disposition, to come to the front and bear their share of public duty. Unkind criticism will keep in the background men who can best serve the Church and commonwealth. This generous appreciation is a wonderful force to elevate society. Suspicion has a tendency to create what it suspects. If you suspect a lad of untruthfulness, you are tempting him to falsehood. If high estimates are formed of us by others, we are encouraged to rise to the estimate.

2. In patient endurance! When reviled He reviled not again. We are to forbear one another and to forgive one another, even as God, for Christs sake, has forgiven us. If we are doing good work we cannot afford to be turned aside by any unkindness. God has overcome our evil with His good, and turned the hostile forces of our nature into helpful influences for His purposes. Thus seek to conquer the evil which you have to endure by good. It is the noblest of all triumphs.

3. In unselfish service.

(1) In little deeds of kindness, of which sometimes the recipients shall know nothing, but which shall bring some fresh gladness and hope into their lives.

(2) In words. What did God give you the power of speech for? Is it to hide your feelings? Love will die like a smothered fire if you give it no expression.

(3) In looks. If your face is dull, sad, cross, to the extent of your influence you are saddening all that come within your circle.

II. WHAT WILL BE THE RESULT OF SUCH CHRIST-LIKE LOVE?

1. That you can sympathise with God. On many sides of the Divine nature you cannot sympathise with Him.

(1) With His mighty power, for you have not an arm like His.

(2) With Divine wisdom.

(3) With burning purity.

(4) But you can sympathise with His love. You can feel for men as God feels for them.

2. That you will show your union with Christ (verse 35). No Christian grace exercises so much influence on the thoughts of men. They are not able to appreciate Christian holiness, prayerfulness, zeal; but Christlike love they can.

3. Such love will gladden your own life as well as the lives of others. There is perhaps no joy greater than that of loving. The bliss of the blessed God lies chiefly in His loving heart. (C. B. Symes, B. A.)

The new commandment

It was new because He had only then come to explain it; it was new because it could not have been conceived before His life exhibited its meaning; it was new because the love which He showed was something altogether beyond the power of man to have imagined for himself; and as in science we reckon him to be the discoverer of a new law, who rises above the guesses and glimpses of His predecessors, and establishes upon new ground, and in a manner which can never afterwards be questioned, some great principle which had been perhaps partly conceived before, so I think we may say, that the law of brotherly love, as illustrated by the example of the Lord, which stamps the great principle of selfishness as a vile and execrable principle, might be truly described as a new commandment which Christ gave to His disciples. (Bp. H. Goodwin.)

The new commandment and the old

Christ is our Lawgiver as well as our Saviour. And He made obedience to His laws the test and the manifestation of love to Him (Joh_14:15). The Church of Christ is in fact the spiritual Israel. Israel according to the flesh had their laws fitted for their place in Gods purposes; we have ours adapted to our position also. And we may well be thankful when we compare the two codes together. Theirs, as necessary in a state of imperfection and bondage, was cumbrous and intricate. Of all the commands of the old law, none remain for us, but those which are based on the nature of God, and His attributes. And our new commandment comes to us, not sanctioned by lightnings and thunderings, etc.

but from the dying lips of our dearest Friend; it is prefaced by His deed of deep humiliation, is embosomed in His words of consolation and peace--is enforced by His own constraining example. A new commandment. And what is it which we are to hear from the lips of Divine wisdom, after such an announcement? Long had the world disobeyed His law written in the conscience; and then He defined that law, and wrote it on tables of stone, and set apart a people for Himself, among whom it might be observed. But that people had rejected Him, and disobeyed His laws. And now, what new commandment will He promulgate to His rebellious world? What, to the Gentile, sunk in moral degradation--what to the Jew, mocking Him with empty hypocrisy? Shall it not surpass in strictness and in terror all that have gone before? Shall it not be such as to awe the passions into submission to awaken the conscience into energy, to drive the sinner to repentance or to his doom? Nay! Can He, who invited to Him the weary and heavy laden, speak aught but words of gentleness and comfort? Had Gods new revelation of His will been an increase in severity, would this Messenger have been sent to make it? Anew commandment I give unto you, that ye love one another. (Dean Alford.)

Christs law of love

Look for a moment, by way of recall, at three or four characteristics of that love which Christ showed to His disciples. In the first place, love was the principle of His life. Some men are like Western farmers who have their one hundred and sixty acres, and put one hundred and fifty-nine and a half acres in hay and grain and grass for the cattle, and half an acre around the door is a garden and grass-plot, and a fraction of that the wife cultivates in flowers. So men give the larger part of their life to self or justice or righteousness or fair-dealing, and they cultivate a little plot with flowers which they call love (and generally they are very like the Western farmers in that they leave the wife to raise all the flowers). know, love was not thus a mere incident of Christs life. It was the essence of His life. He lived for love. Love was the inspiration of His life. It was a wise love, not a mere sentiment, not a mere blind enthusiasm. It was well considered. He measured men and adapted His gifts to their capacities. Christs love was not either a mere sentimental love. It was not a love that cannot bear to look upon suffering, or that intervenes to stop all suffering. It was not a love that could not rebuke and reprove. There was flash in the eyes of His love, and there was thunder, sometimes, in the tones of His love. He loved, too, with infinite patience and long-suffering. He loved not only with benevolence--that is, well wishing to all men, and with pity--that is, with love to those that are in suffering, but with mercy--that is, love to those who do not deserve love. He loved when love andconscience seemed to antagonize each other. Impossible I do you say? Well, then, let us say frankly it is impossible to be a Christian. Impossible? Then impossible to follow Christ. Not human nature? No, it is not human nature. It is Divine nature: and that is the very object of Christianity--to confer upon all who will be the disciples of Christ a Divine nature, not a mere human nature; that they may be lifted up out of the plane of the human, and walk in the plane and atmosphere of the Divine ever more. (Lyman Abbott, D. D.)

The new commandment of love to one another

The commandment of love issued appropriately at the Feast of Love, and not long before the great Act of Love. For the love of Christ was no fine saying; it cost Him His life to say these words. It is difficult to grasp the meaning of this command, arising from the fact that words change their meaning. Love is, by conventional usage, appropriated to one species of human affection, which, in the commoner men, is most selfish. Nor is charity a perfect symbol of His meaning; for that is now identified with almsgiving. Benevolence or philanthropy, in derivation, come nearer to the idea; but yet you feel at once that these words are too tame and cold. We have no sufficient word. As I have loved you: that alone expounds it. Take

I. THE NOVELTY of the law

1. As a historical fact. Men before that had travelled, but the spectacle of a Paul crossing oceans not to conquer kingdoms, to hive up knowledge, to accumulate stores for self, but to give and to spend himself--was new in the history of the world. The celestial fire had touched the hearts of men and their hearts flamed; and it caught, and spread, and would not stop. Read the account given by Tertullian of the marvellous rapidity with which the Christians increased, and you are reminded of one of those vast armies of ants which move across a country in irresistible myriads, drowned by thousands in rivers, cut off by fire, consumed by men and beast, and yet fresh hordes succeeding interminably to supply their place. A new voice was heard; man longing to burst the false distinctions which had kept the best hearts from each other so long. And all this from Judaea--the narrowest, most intolerant nation on the face of the earth.

2. In extent. It was in literal words, an old Commandment, Thou shalt love thy neighbour as thyself. But the difference lay in extent in which the words were understood. By neighbour, the Jew meant his countrymen; so that the rabbinical gloss was, Thou shalt love thy neighbour and hate thine enemy. And what the Gentile understood by the extent of the law of love, we may learn from their best and wisest, who thanked heaven that he was born a man, and not a brute--a Greek, and not a barbarian. But Christ said, Love your enemies. And as a specimen of a neighbour he specially selected one of that nation whom every Jew had been taught to hate. And just as the application of electricity to the innumerable wants of human life and to new ends is reckoned a new discovery (though the fact has been familiar to the Indian child and applied for ages to his childish sports), so the extension of this grand principle of Love to all the possible cases and persons--even though the principle was applied long before in love to friends, country, and relations--is truly and properly a new commandment.

3. In being made the central principle of a system. Never had obedience before been trusted to a principle, it had always been hedged round by a law. Now it was reserved for One to pierce down into the springs of human action, and to proclaim the simplicity of its machinery. Love, said the apostle after Him--Love is the fulfilling of the law. I may abstain from murder and theft, deterred by law and its penalties. But I may also rise into the Spirit of Charity; then I am free from the law; the law no more binds me, now that I love my neighbour, than the dyke built to keep in the sea at high tide restrains it when that sea has sunk to low watermark.

II. THE SPIRIT OR MEASURE of the law--As I have loved you. Broadly, the love of Christ was the spirit of giving all He had to give--Greater love hath no man than this, etc. He saved others; Himself He cannot save. These words, meant as taunt, were really the noblest panegyric. How could He, having saved others? How can any keep what he gives? Love gives itself. The mother spends herself in giving life to her child; the soldier dies for him country; nay, even the artist produces nothing that will live, except so far as he has merged his very being in his work. That spirit of self-giving manifests itself in

1. Considerate kindness. Take three cases.

(1) When He fed the people with bread, there was a tenderness which, not absorbed in His own great designs, provided for the satisfaction of the lowest wants.

(2) Come ye yourselves apart into a desert place, and rest awhile. He did not grudge from duty the interval of relaxation.

(3) Woman, behold thy son! In that hour of death torture, He could think of her desolate state when He was gone, and with delicate, thoughtful attention provide for her well-being. There are people who would do great acts; but because they wait for great opportunities, life passes and the acts of love are not done at all. Observe, this considerateness of Christ was shown in little things. And life is made up of infinitesimals. And these trifles prepared for larger deeds. The one who will be found in trial capable of great acts of love is ever the one who is always doing considerate small ones.

2. It was never foiled by the unworthiness of those on whom it had once been bestowed. There was everything to shake His trust in humanity. As we mix in life there comes disappointment, and the danger is a reaction of desolating and universal mistrust. The only preservation from this withering of the heart is love. The strength of affection is a proof, not of the worthiness of the object, but of the largeness of the soul which loves. The might of a river depends not on the quality of the soil through which it passes, but on the inexhaustibleness and depth of the spring from which it proceeds. The greater minds cleave to the smaller with more force than the other to it. Love trusts on--expects better things. And more, it is this trusting love that makes men what they are trusted to be, so realizing itself. When the crews of the fleet of Britain knew that they were expected to do their duty, they did their duty. And it is on this principle that Christ wins the hearts of His redeemed. He trusted the doubting Thomas; and Thomas arose with a faith worthy of his Lord and his God. He would not suffer even the lie of Peter to shake His conviction that Peter might love him yet; and Peter answered nobly to that sublime forgiveness. Therefore, come what may, hold fast to love. Learn not to love merely, but to love as He loved. (F. W. Robertson, M. A.)

Love one another

A little girl, three or four years old, learned the Bible text, Love one another. What does love one another mean? asked her next eldest sister, in honest doubt as to the meaning. Why, I must love you and you must love me; and Im one and youre another was the answer. Who can improve on that? (J. L. Nye.)

The winning power of love

Alexander the Great, being asked how he had been able at so early an age and in so short a period to conquer such vast regions, and establish so great a name, replied, I used my enemies so well that I compelled them to be my friends; and I treated my friends with such constant regard that they became unalterably attached to me.

The victorious power of love

A lady brought a little ragged orphan girl to her house for a playmate for her three daughters. But the little thing would venture no further than the lobby, where she sat crying as if her heart would break. The lady said to her daughters there was one secret of four letters she thought would win the little one. The eldest girl tried her doll, the second her new muff, but still the little stranger kept on weeping. At length the youngest sister ran into the lobby, sat down beside her, began to weep with her, and then put her arms about her neck and kissed her, till at last she easily got her into the room; and then it was found that the secret was love. (Clerical Library.)

Love the cure for coldness

One of the common complaints in our day, in Christian societies, is this, There is no love among us. Sometimes the complaint is uttered in holy sorrow. But sometimes it only means, I am not getting my just share of love from others; the place feels cold around me. If this is what the complaint means, the remedy is that the complainer should love till he warms up the whole neighbourhood. I am to love when I am not loved. I am to love when I am suspected. I am to love when men are trying to discover what selfish feeling moves me, or what my price is. I am to love those who do not care for my love. I am to love even when I have indignation. I am to love as the sun shines--its beams going forth on all sides without asking for an object, and there is nothing hid from the heat thereof; the love I show being the love of God in me.

The eleventh commandment

I. ITS PRINCIPLE. We are to have love like that of Christ.

1. In one sense this is impossible. Measure the waters in the hollow of thine hand; mete out heaven with a span, etc.--these are measurable things, but the love of Christ is measureless. To love like Paul--like John--would be a lofty aim, but who can love like Christ?

2. He asks not that our love should equal, but resemble His; not that it should be of the same strength, but of the same kind. A pearl of dew will not hold the sun, but it may hold a sparkle of its light. A child, by the sea, trying to catch the waves, cannot hold the ocean in a tiny shell, but he may hold a drop of the ocean water. There is an ocean of love in My heart, says Christ, let a drop of that ocean be received into yours.

3. Divine love, therefore, is but another name for that Divine life which animates all the disciples. None need despair of his ability to obey his Lords will, for Christ gives the love which He commands, and you need only ask in order to have (Eph_3:14-19).

II. THE MODE OF ACTION it prescribes. If we love as Christ loves

1. We shall be ready to love others before they love us. If He had waited until we loved Him, where should we now have been? Herein is love, not that we loved Him, but that He loved us. His love explains His death, but what can explain His love? Sublime as it is, our love must acknowledge no lower law.

2. Our love will be a practical thing. Some are in danger of becoming mere religious sentimentalists. They feel much, but do little. They are ready for sympathy, but not for sacrifice. They are the sensitive plants of the Church, and not fruit-bearing trees of righteousness. This fine sensibility, cherished for its own sake, and having no outforce in deeds for the good of others, both weakens the soul and itself. Abiding alone, it is but soft effeminacy or weak indulgence; luxury, not love. Christ has not said, By love feel for one another, merely; but By love serve one another. Let us interpret His law by His life. His love speaks to us through a glorious deed; then our love, like His, must speak through action. His love found expression through a sacrifice; then ours must express itself through sacrifice. His love was displayed when He bore our griefs, and carried our sorrows; then, bear ye one anothers burdens, and so fulfil the law of Christ. Redemption was His own personal act. Then our love is not to have a mere representative utterance.

3. Our love will be humble. All love is lowly. You often see a loving purpose kept in cheek by a haughty will, and the ice of pride seal the river of love. You have seen the father and son proudly stand apart. Each yearns to fling himself into the others embrace, but pride forbids the younger to confess his fault, and the elder his sorrowful tenderness. But where love lives in its strength it will be stronger than death. It will come down, cast aside state and ceremony, submit to a thousand indignities, stoop to save, and stand at the door and knock. If you would know what humility can do, study redeeming love, and though Christ sits enthroned on the riches of the universe His heart is still unchanged. Like the sunshine that falls with magical flicker on pearl and ruby, lance and armour, in the royal hall--yet overflows the shepherds home, and quivers through the grating of the prisoners cell--floods the noblest scenes with day, yet makes a joy for the insect--so does the Saviours love, not deterred by our unworthiness, come down to teach and bless the meanest and the lowliest life in the new creation.

4. Our love must be bountiful. Love can never do enough for its object. When you were lost, unsearchable riches were poured forth as the price of your redemption. When you were found, what was the language of the Heart of Hearts? Bring forth the best robe, and put it on him, etc. When, therefore, your heart is disposed to give a brother disciple but a scanty and penurious affection remember Freely ye have received, freely give.

5. We shall breathe a spirit of gentleness and patience towards the erring or offending members of the Christian brotherhood. The effects flowing from the violation of this principle might fill a library with sad histories.

6. We shall love all the disciples. Christ is not now speaking of His universal love, but of His peculiar and discriminating love to those who have accepted Him, and who are already partakers of His life. He loves them, as you love your child none the less because it is now only learning to read, or just beginning, with many a fall, to totter along alone. He loves all His disciples, and all are His disciples, who, however they differ in other respects, unite in the sentiment, for us to live is Christ.

7. Our love will last forever. Whom He loves He always loves. This is an inference from His nature.

III. ITS NOVELTY. It is a new commandment

1. As it enjoins love after a new model. Love had always been commanded, but never before had it been so exemplified.

2. As it is addressed to a peculiar class of Gods subjects, and is a law for the new creation alone. The old commandments were given to the world this new commandment to the Church.

3. As it arose out of a new necessity, and was intended to be the distinguishing sign of Christs disciples. To prevent confusion, and secure a defined place in society, each office and every class has its peculiar sign. As every lord giveth a certain livery to his servants, charity is the very livery of Christ. Our Saviour, which is the Lord above all lords, would have His servants known by their badge, which is love (Latimer).

4. As it has a new impressiveness--an affecting power all its own. The old commandments had a power to alarm; this, when truly understood, has a power to subdue; they smote the conscience, this captivates the heart. (C. Stanford, D. D.)

The eleventh commandment

The little town of Anworth was the home and the pride of that sweet soul, Rutherford, the Covenanter. One Saturday evening, so the story runs, his household were gathered together for their usual cotters Saturday nights devotions, when an alarm was heard at the outer door. A stranger sought admission. He was welcomed with true hospitality, and took his place in the circle of those who were then answering the varied questions in the Catechism. It so chanced that the question, How many commandments are there? came to this newcomer, as the one to which he was to make reply, and instantly he answered, Eleven. What! said Rutherford; a man so experienced in life as you seem to be, and so educated in the law and the Scripture of God, not to know that there are but ten commandments! The stranger answered, A new commandment I give unto you, that ye love one another. Startled by the answer, Rutherford proceeded with his service. The next morning before the hour of service, he walked from his humble manse along that pathway which is still spoken of as Rutherfords Walk, towards the little church. It was early in the day, and he scarcely expected to meet anyone in the path; but over in the wood he heard the voice of someone in supplication. The moment he listened he recognized the strangers tone. He sought him out, and demanded to know who he was. The stranger answered, My name is Usher. He was the Archbishop and Primate of all Ireland. Having heard much of the piety of the Presbyterian Rutherford, he had, in this secret way, sought his society that he might judge for himself. Their hearts flowed together in the common devotion which they both felt toward the Lord Jesus, their Master; and when the hour of service came, together the Covenanter and the prelate walked to the little Anworth church, and Usher of Ireland preached to the Covenanters of Scotland on the new commandment, that ye love one another. His presence there, his welcome there, his spirit and his words, were expositions of the truth of that which the Lord gave as the summing up of His own life. (S. H.Tyng, D. D.)

Brotherly love

(Sermon to Children):--Brotherly love should show itself

I. In KINDNESS to each other. Love will have to get outlet. If I do not see brotherly kindness, I conclude that there is not brotherly love.

1. There will be kind words. In most families there are many unkind, scolding, fault finding, angry, irritating, coarse, uncourteous words. Not to speak of kindness, there is sometimes scarcely common civility. There is a rudeness--demanding things of each other--driving each other out of the way, etc., when, if a request were made politely, it would be so much better. I like to see children in a kindly way bidding each other Good night, and again, greeting each other when they meet in the morning. All this would change the whole face of many a family circle. Though you may say it is but words, it would soon tell on everything else. And do not tell tales. A tell-tale is an ugly character (Lev_19:16; Pro_26:20; Pro_26:22). Did you ever notice an echo? If you fire a gun, or sing, or whistle, or shout, or whisper, you get exactly what you give. And so it has passed into a proverb, Kind words awaken kind echoes.

2. There will be kind looks, You know how much there is in a look--a displeased, angry, sulky, scornful, off-taking look. How they can vex and do a world of mischief! But if looks can do evil, they can also do good. There are kind, encouraging, comforting, winning looks. And just as kind words produce kind echoes, so kind looks call forth a return in kind. You must have noticed what an effect the look you gave has sometimes had on a dog. In the case of an infant, how you can, without difficulty, make him either laugh or cry merely by a look. That tells what a look can do for good or evil. Others will look at you just as you look at them. You have looked into a mirror, and seen reflected there your own face. As you looked pleased or cross, so did it. Just so is it in a family.

3. There will be kind deeds. I have heard of a mother who was in the habit of asking her children, each night before they went to bed, what they had done that day to make others happy. It would be well for the members of each family to ask themselves that. How many little services of love you might render without being asked. Now, if you love each other you will pray for each other. This is one of the greatest of all kindnesses, as it is one of the most tender of all bonds, and will be likely to lead to all the rest.

II. In SYMPATHY for each other. To sympathise is to feel for, or rather with one. I have heard of a girl who, alter having lost a little brother, went back to school; and I have this account of her from one of her companions: All the time she studied her lesson, she hid her face in her book and cried. I felt so sorry that I hid my face on the same book and cried with her. Then she looked up, and put her arms around my neck; but I do not know why she said I had done her so much good. It was the power of sympathy. When there is any trial, be it light or heavy, pressing on anothers mind there is nothing you can give to be compared to sympathy. It is wonderful the effect of even inquiring for the sick one. I am sometimes amazed, in asking children about a little brother or sister who has been ill, when they say they dont know! Why do they not know? Had they lost their tongue, or had they not rather lost their heart? When your brother has got up in his class; when he has carried off a prize; when he has got some present; when his birthday has come round; when he is raised up from a sick bed--give him your hearty sympathy.

III. In SELF-DENIAL. Selfishness is the great cause of unhappiness in many homes. Where children are unselfish they must agree--they cannot fail to be happy. But the reverse meets us on every hand in most painful and humbling ways. I once offered a friend a copy of a little book for his three children. But, no. He said, I must have three or none, otherwise there will be no satisfying them. I am not sure but they had even to be all of the same colour. Two of these books were thus very much thrown away. Now, it should not be so.

IV. In FORBEARANCE and PATIENCE. Love suffereth long, etc. In every family there is much to annoy. But love enables one to bear a great deal, and keeps the wheels running smoothly. Especially is it the part of the elder members of the family to bear with the younger, as it is the duty of the younger to pay deference to the elder. You have got some unkind, rude, impudent thing said or done to you. Your first impulse is to pay the evildoer back in his own coin. Do you ask, What should I do? I say, Bear it. Try to be like God--slow to wrath. Some one gives the advice to count ten before you speak, when you are angry. Even in the worst case, a soft answer turneth away wrath. There is a saying, He begins the fight who strikes the second blow. That is true of the tongue as well as of the hand.

V. In FORGIVENESS. A mother can forgive when none else can because she loves. God can forgive when none else can, because He loves. And if we love like Him we shall forgive like Him. To be unforgiving, whether young or old, is one of the worst characters that could be given to one. (J. H. Wilson, M. A.)

The social principles of Christianity

(1):--In what sense is this a new commandment? This epithet distinguishes it from

1. The Mosaic code. The law of Moses was mainly an embodiment of justice. It admitted the cultivation of mutual love, and even enjoined it. But this was not its salient characteristic. Whereas the gospel is preeminently and characteristically a law of love. Again, the love which Judaism recognized was inferior in quality. A Jew behoved to love his neighbour as himself. A Christian must love his brother so as to sacrifice himself if need be.

2. From all common worldly affection. There are

(1) Instinctive affections, such as the parental, filial, etc.

(2) Elective affections, such as those of friendship, patriotism, etc.

(3) But none of these afford the highest exhibition, development, and gratification of mans social nature. In a manner far to surpass them Christian love is to be cherished. Christ has introduced among men an altogether new principle of social existence. This social aspect of the gospel will be fully displayed in heaven. Meanwhile it is intended to show itself in churches. The singularity of this affection will better appear if we consider a few of its distinctive features. Consider

I. ITS SPIRITUAL BASIS. It is not founded upon any natural relationship or sentiment, but upon a common participation in the benefits of Christs redemption. Observe

1. How this circumstance connects us with the same loving Lord.

2. How it supposes in each of us the same spiritual experience.

3. How it guarantees in each and all the same elements of a pure and estimable character.

4. How it furnishes the prospect of our being united together in perfect blessedness forever and ever. Is there any other love which has such a profound and solemn basis as this?

II. ITS DISINTERESTED PURITY. III. ITS DEVOTED FERROUS. It should lead us, if need be, to die for our brethren, after the example of Christ.

IV. ITS PRACTICAL PURPOSES.

1. It supposes times of persecution and trial, and then it is serviceable to encourage and comfort us.

2. It relates to the exigencies of our spiritual cultivation, and is intended to supply the means of instruction and guidance.

3. It glances at the work which we are to do for Christ in the world, and it ensures strength, cooperation, and success. Apply specially to Church members. The Church ought to be the happiest circle of our acquaintance. Do we observe the new commandment? The way to promote it is to love Christ more. Thus to act is most important for the sake of our piety, our peace, and our usefulness. (T. G. Horton.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

John

‘AS I HAVE LOVED’

Joh 13:34 - Joh 13:35.

Wishes from dying lips are sacred. They sink deep into memories and mould faithful lives. The sense of impending separation had added an unwonted tenderness to our Lord’s address, and He had designated His disciples by the fond name of ‘little children.’ The same sense here gives authority to His words, and moulds them into the shape of a command. The disciples had held together because He was in their midst. Will the arch stand when the keystone is struck out? Will not the spokes fall asunder when the nave of the wheel is taken away? He would guard them from the disintegrating tendencies that were sure to set in when He was gone; and He would point them to a solace for His absence, and to a kind of substitute for His presence. For to love the brethren whom they see would be, in some sense, a continuing to love the Christ whom they had ceased to see. And so, immediately after He said: ‘Whither I go ye cannot come,’ He goes on to say: ‘Love one another as I have loved you.’

He called this a ‘new commandment,’ though to love one’s neighbour as one’s self was a familiar commonplace amongst the Jews, and had a recognised position in Rabbinical teaching. But His commandment proposed a new object of love, it set forth a new measure of love, so greatly different from all that had preceded it as to become almost a new kind of love, and it suggested and supplied a new motive power for love. This commandment ‘could give life’ and fulfil itself. Therefore it comes to us as a ‘new commandment’-even to us-and, unlike the words which preceded it, which we were considering in former sermons, it is wholly and freshly applicable to-day as in the ages that are passed. I ask you, first, to consider-

I. The new scope of the new commandment.

‘Love one another.’ The newness of the precept is realised, if we think for a moment of the new phenomenon which obedience to it produced. When the words were spoken, the then-known civilised Western world was cleft by great, deep gulfs of separation, like the crevasses in a glacier, by the side of which our racial animosities and class differences are merely superficial cracks on the surface. Language, religion, national animosities, differences of condition, and saddest of all, difference of sex, split the world up into alien fragments. A ‘stranger’ and an ‘enemy’ were expressed in one language, by the same word. The learned and the unlearned, the slave and his master, the barbarian and the Greek, the man and the woman, stood on opposite sides of the gulfs, flinging hostility across. A Jewish peasant wandered up and down for three years in His own little country, which was the very focus of narrowness and separation and hostility, as the Roman historian felt when he called the Jews the ‘haters of the human race’; He gathered a few disciples, and He was crucified by a contemptuous Roman governor, who thought that the life of one fanatical Jew was a small price to pay for popularity with his troublesome subjects, and in a generation after, the clefts were being bridged and all over the Empire a strange new sense of unity was being breathed, and ‘Barbarian, Scythian, bond and free,’ male and female, Jew and Greek, learned and ignorant, clasped hands and sat down at one table, and felt themselves ‘all one in Christ Jesus.’ They were ready to break all other bonds, and to yield to the uniting forces that streamed out from His Cross. There never had been anything like it. No wonder that the world began to babble about sorcery, and conspiracies, and complicity in unnameable vices. It was only that the disciples were obeying the ‘new commandment,’ and a new thing had come into the world-a community held together by love and not by geographical accidents or linguistic affinities, or the iron fetters of the conqueror. You sow the seed in furrows separated by ridges, and the ground is seamed, but when the seed springs the ridges are hidden, no division appears, and as far as the eye can reach, the cornfield stretches, rippling in unbroken waves of gold. The new commandment made a new thing, and the world wondered.

Now then, brethren, do not let us forget that, although to obey this commandment is in some respects a great deal harder to-day than it was then, the diverse circumstances in which Christian individuals and Christian communities are this day placed may modify the form of our obedience, but do not in the smallest degree weaken the obligation, for the individual Christian and for societies of Christians, to follow this commandment. The multiplication of numbers, the cessation of the armed hostility of the world, the great varieties in intellectual position in regard to the truths of Christianity, divergencies of culture, and many other things, are separating forces, But our Christianity is worth very little, if it cannot master these separating tendencies, even as in the early days of freshness, the Christianity that sprang in these new converts’ minds mastered the far more powerful separating tendencies with which they had to contend.

Every Christian man is under the obligation to recognise his kindred with every other Christian man-his kindred in the deep foundations of his spiritual being, which are far deeper, and ought to be far more operative in drawing together, than the superficial differences of culture or opinion or the like, which may part us. The bond that holds Christian men together is their common relation to the one Lord, and that ought to influence their attitude to one another. You say I am talking commonplaces. Yes; and the condition of Christianity this day is the sad and tragical sign that the commonplaces need to be talked about, till they are rubbed into the conscience of the Church as they never have been before.

Do not let us suppose that Christian love is mere sentiment. I shall have to speak a word or two about that presently, but I would fain lift the whole subject, if I can, out of the region of mere unctuous words and gush of half-feigned emotion, which mean nothing, and would make you feel that it is a very practical commandment, gripping us hard, when our Lord says to us, ‘Love one another.’

I have spoken about the accidental conditions which make obedience to this commandment difficult. The real reason which makes the obedience to it difficult is the slackness of our own hold on the Centre. In the measure in which we are filled with Jesus Christ, in that measure will that expression of His spirit and His life become natural to us. Every Christian has affinities with every other Christian, in the depths of his being, so as that he is a great deal more like his brother, who is possessor of ‘like precious faith,’ however unlike the two may be in outlook, in idiosyncrasy, and culture and in creed, than he is to another man with whom he may have a far closer sympathy in all these matters than he has with the brother in question, but from whom he is parted by this, that the one trusts and loves and obeys Jesus Christ, and the other does not. So, for individuals and for churches, the commandment takes this shape-Go down to the depths and you will find that you are closer to the Christian man or community which seems furthest from you, than you are to the non-Christian who seems nearest to you. Therefore, let your love follow your kinship, and your heart recognise the oneness that knits you together. That is a revolutionary commandment; what would become of our present organisations of Christianity if it were obeyed? That is a revolutionary commandment; what would become of our individual relations to the whole family who, in every place, and in many tongues, and with many creeds, call on Jesus as on their Lord, their Lord and ours, if it were obeyed? I leave you to answer the question. Only I say the commandment has for its first scope all who, in every place, love the Lord Jesus Christ.

But there is more than that involved in it. The very same principle which makes this love to one another imperative upon all disciples, makes it equally imperative upon every follower of Jesus Christ to embrace in a real affection all whom Jesus so loved as to die for them. If I am to love a Christian man because he and I love Christ, I am to love everybody, because Christ loves me and everybody, and because He died on the Cross for me and for all men. And so one of the other Apostles, or, at least, the letter which goes by his name, laid hold on the true connection when, instead of concentrating Christian affection on the Church, and letting the world go to the devil as an alien thing, he said: ‘Add to your faith,’ this, that, and the other, and ‘brotherly kindness, and to brotherly kindness, charity.’ The particular does not exclude the general, it leads to the general. The fire kindled upon the hearth gives warmth to all the chamber. The circles are concentric, and the widest sweep is struck from the same middle point as the narrow. So the new commandment does not cut humanity into two halves, but gathers all diversity into one, and spreads the great reconciling of Christian love over all the antagonisms and oppositions of earth. Let me ask you to notice-

II. The example of the new commandment, ‘As I have loved you.’

That solemn ‘as’ lifts itself up before us, shines far ahead of us, ought to draw us to itself in hope, and not to repel us from itself in despair. ‘As I have loved’-what a tremendous thing for a man to stand up before his fellows, and say, ‘Take Me as the perfect example of perfect love; and let My example-un-dimmed by the mists of gathering centuries, and un-weakened by the change of condition, and circumstance, fresh as ever after ages have passed, and closely-fitting as ever all varieties of human character and condition-stand before you; the ideal that I have realised, and you will be blessed in the proportion in which you seek, though you fail, to realise it!’ There is, I venture to believe, only one aspect of Jesus Christ in which such a setting forth of Himself as the perfect Incarnation of perfect love is warrantable; and that is found in the old belief that His very birth was the result of His love, and that His death was the climax of that love. And if so, we have to turn to Bethlehem, and the whole life, and the Cross at its end, as being the Christ-given example and model for our love to our brethren.

What do we see there? I have said that there is too much of mere sickly sentimentality about the ordinary treatment of this great commandment, and that I desired to lift it out of that region into a far nobler, more strenuous, and difficult one. This is what we see in that life and in that death:-First of all-the activity of love-’Let us not love in words, but in deed and in truth’; then we see the self-forgetfulness of love-’Even Christ pleased not Himself’; then we see the self-sacrifice of love-’Greater love hath no man than this, that a man lay down his life for his friends.’ And in these three points, on which I would fain enlarge if I might, active love, self-oblivious love, self-sacrificing love, you have the pattern set for us all. Christian love is no mere sickly maiden, full of sentimental emotions and honeyed words. She is a strenuous virgin, girt for service, a heroine ready for dangers, and prepared to be a martyr if it be needful. Love’s language is sacrifice. ‘I give thee myself,’ is its motto. And that is the pattern that is set before us all-’as I have loved you.’

I have tried to show you how the commandment was new in many particulars, and it is for ever new in this particular, that it is for ever before us, unattained, and drawing faithful hearts to itself, and ever opening out into new heroisms and, therefore, blessedness, of self-sacrifice, and ever leading us to confess the differences, deep, tragic, sinful, between us and Him who-we sometimes think too presumptuously-we venture to say is our Lord and Master.

Did you ever see in some great picture gallery a copyist sitting in front of a Raffaelle, and comparing his poor feeble daub, all out of drawing, and with little of the divine beauty that the master had breathed over his canvas, even if it preserved the mere mechanical outline? That is what you and I should do with our lives: take them and put them down side by side with the original. We shall have to do it some day. Had we better not do it now, and try to bring the copy a little nearer to the masterpiece; and let that ‘as I have loved you’ shine before us and draw us on to unattainable heights?

And now, lastly, we have here-

III. The motive power for obedience to the commandment.

That is as new as all the rest. That ‘as’ expresses the manner of the love, but it also expresses the motive and the power. It might be translated into the equivalent ‘in the fashion in which,’ or it might be translated into the equivalent ‘since-’ ‘I have loved you.’ The original might bear the rendering, ‘that ye also may love one another.’ That is to say, what keeps men from obeying this commandment is the instinctive self-regard which is natural to us all. There are muscles in the body which are so constructed that they close tightly; and the heart is something like one of these sphincter muscles-it shuts by nature, especially if there has been anything put inside it over which it can shut and keep it all to itself. But there is one thing that dethrones Self, and enthrones the angel Love in a heart, and that is, that into that heart there shall come surging the sense of the great love ‘wherewith I have loved you.’ That melts the iceberg; nothing else will.

That love of Christ to us, received into our hearts, and there producing an answering love to Him, will make us, in the measure in which we live in it and let it rule us, love everything and every person that He loves. That love of Jesus Christ, stealing into our hearts and there sweetening the ever-springing ‘issues of life,’ will make them flow out in glad obedience to any commandment of His. That love of Jesus Christ, received into our hearts, and responded to by our answering love, will work, as love always does, a magical transformation. A great monastic teacher wrote his precious book about The Imitation of Christ. ‘Imitation’ is a great word, ‘Transformation’ is a greater. ‘We all,’ receiving on the mirror of our loving hearts the love of Jesus Christ, ‘are changed into the same likeness.’ Thus, then, the love, which is our pattern, is also our motive and our power for obedience, and the more we bring ourselves under its influences, the more we shall love all those who are beloved by, and lovers of, Jesus.

That is the one foundation for a world knit together in the bonds of amity and concord. There have been attempts at brotherhood, and the guillotine has ended what was begun in the name of ‘fraternity.’ Men build towers, but there is no cement between the bricks, unless the love of Christ holds them together, and therefore Babel after Babel comes down about the ears of its builders. But notwithstanding all that is dark to-day, and though the war-clouds are lowering, and the hearts of men are inflamed with fierce passions, Christ’s commandment is Christ’s promise; and though the vision tarry, it will surely come. So even to-day Christian men ought to stand for Christ’s peace, and for Christ’s love. The old commandment which we have had from the beginning, is the new commandment that fits to-day as it fits all the ages. It is a dream, say some. Yes, a dream; but a morning dream which comes true. Let us do the little we can to make it true, and to bring about the day when the flock of men will gather round the one Shepherd, who loved them to the death, and who has bid them and helped them to ‘love one another as’-and since-’He has loved them.’

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

13:34-35 That the disciples were to love one another was not a new commandment (see Lev 19:18). However, that they were to love each other with the sort of love modeled by Jesus was dramatic. Jesus’ love for God was expressed in perfect obedience (John 14:31); now this kind of love was his command—that disciples express their love for Jesus in committed obedience.

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

Joh 13:34. Ἐντολὴν καινήν, a new commandment) The commandment is called new, not so much in respect to the Old Testament, as in respect to the school of Christ; on account of the new measure [standard] established, concerning a love which goes so far as that even life is to be laid down for those who ought to be, or who are, the objects of that love; with which comp. 1Jn 3:16, “Hereby perceive we the love of God, because He laid down His life for us; and we ought to lay down our lives for the brethren.” Previously the following after Jesus in His several steps had guided the disciples, and this by implication comprised love [such as He now gives as a new commandment]: but they cannot follow Him now that He is departing from them; therefore the sum of their duty is prescribed to them in this commandment. Comp. as to prayer, ch. Joh 16:24, “Hitherto have ye asked nothing in My name: ask, and ye shall receive, that your joy may be full;” as to giving them the appellation, ‘friends,’ Joh 15:15, “Henceforth I call you not servants, but I have called you friends; for all things that I have heard of My Father, I have made known unto you;” as to the hatred of the world, ch. Joh 16:4, “These things (as to persecution) have I told you, that when the time shall come, ye may remember that I told you of them.” Thence it is that it is called the law of Christ, Gal 6:2, “Bear ye one another’s burdens, and so fulfil the law of Christ.” Thus it is that the commandment heard from the beginning, and the new commandment, are opposed to one another, 1Jn 2:7-8, “I write no new commandment unto you, but an old commandment, which ye had from the beginning; again a new commandment I write unto you, which thing is true in Him and you:” (Joh 13:10) “He that loveth his brother,” etc. Ἐντολή, a commandment [precept, charge, injunction], is moreover the term applied to it, in this sense: inasmuch as it is enjoined, not on slaves, but on freemen. Moreover, at the same time a most sweet taste of its newness is added to this commandment, resulting from the perception of the glory, the mention of which goes before. Moses before his death, more than ever previously, in Deuteronomy,[340] recommended the love of God; so Jesus, before His departure, gives to the disciples a new commandment, that they should cherish mutual love. Thus the second law and the new commandment may be compared with one another.—ἀγαπᾶτε—ἀγαπᾶτε, that ye love—that ye love) This sentiment is twice set forth: first simply, then afterwards with Epitasis [Some augmentation, or emphatic addition, or explanation added. See Appendix on this figure]. A similar instance is that one, “peace [I leave with you:” then with Epitasis], “My peace” ch. Joh 14:27. Comp. Gen 48:5, “Thy two sons—(are) mine: as Reuben and Simeon, they shall be mine; Psa 27:14, “Wait on the Lord, etc.: wait, I say, on the Lord;” Psa 37:20, “They shall consume; into smoke they shall consume;” Psa 47:7, “Sing praises, etc., sing praises with understanding;” Psa 68:24, “Thy goings, O God; even the goings of my God in the sanctuary;” Psa 118:16, “The right hand of the Lord is exalted; the right hand of the Lord doeth valiantly;” Eze 7:2, “An end, the end is come.”

[340] = “The Second giving of the law,” just as the “New commandment” here—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_13:34. Commandment now of the departing Lord for those who, according to Joh_13:33, are to be left behind, which He calls a new one, i.e. one not yet given either in the Decalogue or otherwise, in order the more deeply to impress it upon them as the specific rule of their conduct. The novelty lies not in the commandment of love in itself (for see Lev_19:18, comp. Mat_5:43 ff; Mat_19:19; Mat_22:37-38), nor yet in the higher degree of love found in καθὼς ἠγάπ. ὑμ., so that the requirement would be, that one should love ones neighbour not merely ὡς ἑαυτόν, but ὑπὲρ ἑαυτόν (Cyril, Theodore of Mopsuestia, Theophylact, Euth. Zigabenus, and many, including especially Knapp, Scr. var. arg. p. 369 ff.), since καθώς does not indicate the degree or the type (see below), and since, moreover, the O. T. ὡς ἑαυτόν does not exclude, but includes the self-sacrifice of love. The novelty lies rather in the motive power of the love, which must be the love of Christ which one has experienced. Comp. 1Jn_3:16. Thereby the commandment, in itself old, receives the new definiteness (αὐτὸς αὐτὴν ἐποίησε καινὴν τῷ τρόπῳ, Chrysostom), the definiteness of loving ἐν Χριστῷ, and therewith the new moral absolute character and contents, and is given forth with this specifically N. T. definition, founded on faith in Christ, a new commandment. Comp. Luthardt, Ebrard, Brückner; also Baeumlein, Hengstenberg, and Godet, who, however, take along with this the circle of Christian love (ἀλλήλους) as a point of novelty. Grotius treats this in a similar way to these last-named commentators, when he, as also Kölbing (in the Stud. u. Krit. 1845, p. 685 ff.), regards Christian brotherly love, in its distinction from the general love of ones neighbours, as the new commandment which is prescribed. Nevertheless, this distinction rests simply upon the fact that Christian brotherly love must be mutually determined and sustained by the personal experience of the love of Christ, or else it is destitute of its peculiarly Christian character; hence it is always this point alone which forms the substantial contents and the distinguishing moment of the new commandment as such, as none could be more intensely and truly conscious of it than John himself, especially whilst he wrote the καίνην and the καθὼς ἠγάπησα ὑμᾶς. Opposed to the sense of the word are the interpretations: a commandment which contains all laws of the N. T., in opposition to the many laws of the O. T. (Luther); praeceptum illustre (Hackspan, Hammond, Wolf), mandatum ultimum = Testament (Heumann); further: ὁπλοτέρην ἐν ἅπασιν, a youngest commandment (Nonnus); further: a commandment that never grows old, with ever youthful freshness, as though ἀεὶ καινήν were expressed (Olshausen[134]); further, a renewed commandment (Calvin, Jansen, Maldonatus, Schoettgen, Raphel, and already Irenaeus), or even one that renews the old man (Augustine); further: a commandment unexpected by you (Semler, on the presumption of the dispute about precedence which had just taken place, Luk_22:24 ff.). According to De Wette, καινήν refers to the fact, that in the commandment lies the principle of the new life brought by Christ. Thus, therefore, καινὴ ἐντολή would be here a new moral principle (comp. Gal_6:2), opposed to the O. T. principle of righteousness. That that is the new ἐντολή (comp. already Melanchthon) is, however, not expressed by these simple words. Against the sense, finally, and without any indication in the text, is Langes view: a new διαθήκη which is the institution of the Supper which Christ here founded. This, besides, is opposed to the obvious parallel passages, 1Jn_2:8.

ἵνα ἀγαπ. ἀλλ.] The contents of the commandment are set forth as the purpose of the ἐντ. καιν. διδ. ὑμ.

καθὼς ἠγάπ. ὑμ.] is to be separated only by a comma from ἀλλήλ., containing the agens[135] of the ἀγαπ. ἀλλ., and then, by means of ἵνα καὶ ὑμεῖς, κ.τ.λ., the ethical purpose of the ἠγάπ. ὑμ. which belongs here is added; the emphasis, however, lies on ἀγαπᾶτε ὑμᾶς, καὶ ὑμεῖς. Hence: that ye may love one another, in conformity with the fact that I have loved you, and, indeed, have loved you with the design that you also, on your part, etc. That here καθώς, however, does not express the degree, but the corresponding relation, which constrains to the ἀγαπ. ἀλλ., appears with logical necessity from the subjoined sentence denoting purpose ἵνα καὶ ὑμεῖς κ.τ.λ. (without an οὕτως, which Ewald interpolates in his explanation). It is similar to our wie denn (as then) (comp. on Joh_12:35; 1Co_1:6; Eph_1:4; Mat_6:12), stating the ground, as ὡς also is very frequently used in the classics (Klotz, ad Devar. p. 766; Ast, Lex. Plat. iii. p. 584). To take the sentence καθὼς … ἀλλήλους as a parallel to the preceding ἵνα ἀγαπ. ἀλλ., whereby καθὼς ἠγ. ὑμ. is emphatically placed first (so many commentators, from Beza to Hengstenberg and Godet), would cause no difficulty in the case of Paul, but does not correspond to the simple style of John elsewhere.

ἠγάπησα] Aorist; for Jesus sees Himself already at the end of the work of His loving self-devotion. Comp. Joh_13:1. Further, Joh_13:34 is not to be explained in such a manner that Christ imparts a new legislation, in opposition to the Mosaic (Hilgenfeld, comp. above, Luther). He, indeed, does not say νόμον καινόν. The ἐντολὴ καινή belongs rather to His πλήρωσις of the law (Mat_5:17), especially in respect of Lev_19:18, and does not exclude, but includes, the other moral precepts of the law.[136]

[134] So also Calovius, who, however, mingles together many other interpretations of various kinds.

[135] This agens can be the love evinced by Christ only on the ground of faith; hence John fully accords with the Pauline view of faith, which is operative through love, but does not (against Baur, N. T. Theol. p. 397) place love immediately in the position which faith holds with Paul.

[136] Comp. in Paul love as the fulfilment of the law; see also Weiss, Joh. Lehrbegr. p. 166.

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 13:34 . ἐντολὴν καινὴν δίδωμι ὑμῖν , ἵνα ἀγαπᾶτε ἀλλήλους : “one another,” not “all men,” which is a different commandment. So, rightly, Grotius: “ Novum autem dicit quia non agit de dilectione communi omnium … sed de speciali Christianorum inter se qua tales sunt,” and Holtzmann: “Es ist die φιλαδελφία im Unterschied von der allgemeinen ἀγάπη ”. The necessity of love among those who were to carry on Christ’s work had that night become apparent. It was “new,” because the love of Christ’s friends for Christ’s sake was a new thing in the world. Therefore the kind rather than the degree of love is indicated in the clause καθὼς ἠγάπησα ὑμᾶς κ . τ . λ .

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

a new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another--This was the new feature of it. Christ's love to His people in giving His life a ransom for them was altogether new, and consequently as a Model and Standard for theirs to one another. It is not, however, something transcending the great moral law, which is "the old commandment" (Jo1 2:7, and see on Mar 12:28-33), but that law in a new and peculiar form. Hence it is said to be both new and old (Jo1 2:7-8).

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

Verse 34. A new commandment I give unto you] In what sense are we to understand that this was a new commandment? Thou shalt love thy neighbour as thyself, was a positive precept of the law, Le 19:18, and it is the very same that Christ repeats here; how then was it new? Our Lord answers this question, Even AS I have loved you. Now Christ more than fulfilled the Mosaic precept; he not only loved his neighbour AS himself, but he loved him MORE than himself, for he laid down his life for men. In this he calls upon the disciples to imitate him; to be ready on all occasions to lay down their lives for each other. This was, strictly, a new commandment: no system of morality ever prescribed any thing so pure and disinterested as this. Our blessed Lord has outdone all the moral systems in the universe in two words:

1. Love your enemies;

2. Lay down your lives for each other.

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

34. A new commandment I give you. To the consolation he adds an exhortation, that they should love one another; as if he had said, “Yet while I am absent from you in body, testify, by mutual love, that I have not taught you in vain; let this be your constant study, your chief meditation.” Why does he call it a new commandment? All are not agreed on this point. There are some who suppose the reason to be, that, while the injunction formerly contained in the Law about brotherly love was literal and external, Christ wrote it anew by his Spirit on the hearts of believers. Thus, according to them, the Law is new, because he publishes it in a new manner, that it may have full vigor. But that is, in my opinion, far-fetched, and at variance with Christ’s meaning. The exposition given by others is, that, though the Law directs us to the exercise of love, still, because in it the doctrine of brotherly love is encumbered by many ceremonies and appendages, it is not so clearly exhibited; but, on the other hand, that perfection in love is laid down in the Gospel without any shadows. For my own part, though I do not absolutely reject this interpretation, I consider what Christ said to be more simple; for we know that laws are more carefully observed at the commencement, but they gradually slip out of the remembrance of men, till at length they become obsolete. In order to impress more deeply, therefore, on the minds of his disciples the doctrine of brotherly love, Christ recommends it on the ground of novelty; as if he had said, “I wish you continually to remember this commandment, as if it had been a law but lately made.”

In short, we see that it was the design of Christ, in this passage, to exhort his disciples to brotherly love, that they might never permit themselves to be withdrawn from the pursuit of it, or the doctrine of it to slip out of their minds. And how necessary this admonition was, we learn by daily experience; for, since it is difficult to maintain brotherly love, men lay it aside, and contrive, for themselves, new methods of worshipping God, and Satan suggests many things for the purpose of occupying their attention. Thus, by idle employments, they in vain attempt to mock God, but they deceive themselves. Let this title of novelty, therefore, excite us to the continual exercise of brotherly love. Meanwhile, let us know that it is called new, not because it now began, for the first time, to please God, since it is elsewhere called the fulfilling of the law, (Romans 13:10.)

That you love one another. Brotherly love is, indeed, extended to strangers, for we are all of the same flesh, and are all created after the image of God; but because the image of God shines more brightly in those who have been regenerated, it is proper that the bond of love, among the disciples of Christ, should be far more close. In God brotherly love seeks its cause, from him it has its root, and to him it is directed. Thus, in proportion as it perceives any man to be a child of God, it embraces him with the greater warmth and affection. Besides, the mutual exercise of love cannot exist but in those who are guided by the same Spirit. It is the highest degree of brotherly love, therefore, that is here described by Christ; but we ought to believe, on the other hand, that, as the goodness of God extends to the whole world, so we ought to love all, even those who hate us.

As I have loved you. He holds out his own example, not because we can reach it, for we are at a vast distance behind him, but that we may, at least, aim at the same end.

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.

(34) A new commandment I give unto you, That ye love one another.—There is no reference in the context to the Ten Commandments, and we are not therefore to seek the meaning of the “new commandment” in any more or less full contrast with them. They also taught that a man should love his neighbour as himself; and the fulfilment of the law is love. The contrast here is between what our Lord had said unto the Jews and what He now says to the disciples. He had said, and says again, “Whither I go ye cannot come.” To the Jews he added, “Ye shall seek me, and shall die in your sins” (Joh_7:34-35). For those who believe in Him, He has no such decree of separation, but a new and different commandment, by which His spiritual presence would be at once realised and proved. Love to one another, and therefore sacrifice of self for another’s good, would be, in the truest sense, a realisation of His presence in their midst. (Comp. Note on 1Jn_2:8.)

For the meaning of the word “commandment,” comp. Note on Joh_10:18.

As I have loved you.—More exactly, Even as I loved you. (Comp. Note on Joh_13:1.) The punctuation of our version is to be maintained. It is not, as it has sometimes been read, “That ye love one another, as I have loved you . . .” The earlier clause gives the principle of the new commandment. The latter clause repeats this, and prefaces the repetition by words referring to His own acts of love, which should be an example for them. The word “as,” or “even as,” does not refer to the degree of His love, but to the fact; and the special instance of love then present to the mind was the feet-washing upon which the whole of this discourse has followed.

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

34. A new commandment] The commandment to love was not new, for ‘thou shalt love thy neighbour as thyself’ (Lev_19:18) was part of the Mosaic Law. But the motive is new; to love our neighbour because Christ has loved us. We have only to read the ‘most excellent way’ of love set forth in 1 Corinthians 13, and compare it with the measured benevolence of the Pentateuch, to see how new the commandment had become by having this motive added. There are two words for ‘new’ in Greek; one looks forward, ‘young,’ as opposed to ‘aged;’ the other looks back, ‘fresh,’ as opposed to ‘worn out.’ It is the latter that is used here and in Joh_19:41. Both are used in Mat_9:17, but our version ignores the difference—‘They put new wine into fresh wineskins.’ The phrase ‘to give a commandment’ is peculiar to S. John; comp. Joh_12:49; 1Jn_3:23.

as I have loved you] These words are rightly placed in the second half of the verse. They do not mean ‘love one another in the same way as I have loved you;’ but they give the reason for the fresh commandment—‘even as I have loved you.’ S. John states the same principle in the First Epistle (Joh_4:11) ‘If God so loved us, we ought also to love one another.’ Comp. Joh_15:13.

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.

A new commandment I give unto you,.... As parents, when they take their leave of their children, in their dying moments, give them proper instructions and orders, and lay their dying injunctions on them, so Christ taking his leave of his disciples, gives them his; which were, that they

love one another: as brethren in the same family, children of the same Father, and fellow disciples with each other; by keeping and agreeing together, praying one for another, bearing one another's burdens, forbearing and forgiving one another, admonishing each other, and building up one another in faith and holiness: and this he calls "a new commandment"; that is, a very excellent one; as a "new name", and a "new song", denote excellent ones; or it is so called, because it is set forth by Christ, in a new edition of it, and newly and more clearly explained, than before; and being enforced with a new argument and pattern, never used before,

as I have loved you; and to be observed in a new manner, not "in the oldness of the letter, but in the newness of the spirit": besides, though this commandment, as to the matter of it, is the same with that of Moses, Lev 19:18; yet it takes in more, and "new" objects; since by "neighbour" there, seems to be meant "the children of their people", the Jews; and so they understood it only of their countrymen, and of proselytes at furthest, whereas this reaches to any "other" person; see Rom 13:8; and as the measure, as well as the motive is new, for it is not now "as thy self", but "as I have loved you", the Jew has no reason to object as he does (m), to its being called a "new commandment": and its being "new", carries in it a reason or argument, why it should be observed, as does also the following clause;

as I have loved you, that ye also love one another; than which, nothing can, or should, more strongly engage to it: as Christ has loved his people freely, notwithstanding all their unworthiness and ungratefulness, so should they love one another, though there may be many things in them observable, which are disagreeable; as Christ loves all his children without any distinction, so should they love one another, whether poor or rich, weaker or stronger, lesser or greater believers; and as Christ loves them not in word only, but in deed and in truth, so should they love one another with a pure heart fervently, and by love serve one another.

(m) R. Isaac Chizzuk Emuna, l. 2. c. 54. p. 444.

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

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

Ver. 34. A new commandment, &c.] New, ratione claritatis et facilatis; for now there is abundance of spirit given by Christ, who writes this affection in our hearts, as of old the law was written in stone. Besides that, he is become a new pattern and example of the rule; and so it is become a new commandment, not in respect of the matter of the duty, but of the form of observing it. For the old rule was, "Thou shalt love thy neighbour as thyself." But now that form ("as I have loved you") hath something in it that is more expressed; and, for the incomparable sufficiency of the precedent, is matchless, and more full of incitation to fire affection; there being far more incentives and motives to love, since Christ came and gave himself for us. And this is appointed here, for the disciples’ and our solace in the want of Christ’s bodily presence, as loving fellow members to strive by all means to delight in the loving society one of another.

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.

A new commandment - This command he gave them as he was about to leave them, to be a badge of discipleship, by which they might be known as his friends and followers, and by which they might be distinguished from all others. It is called new, not because there was no command before which required people to love their fellow-man, for one great precept of the law was that they should love their neighbor as themselves Lev 19:18; but it was new because it had never before been made that by which any class or body of people had been known and distinguished. The Jew was known by his external rites, by his uniqueness of dress, etc.; the philosopher by some other mark of distinction; the military man by another, etc. In none of these cases had love for each other been the distinguishing and special badge by which they were known. But in the case of Christians they were not to be known by distinctions of wealth, or learning, or fame; they were not to aspire to earthly honors; they were not to adopt any special style of dress or badge, but they were to be distinguished by tender and constant attachment to each other.

This was to surmount all distinction of country, of color, of rank, of office, of sect. Here they were to feel that they were on a level, that they had common wants, were redeemed by the same sacred blood, and were going to the same heaven. They were to befriend each other in trials; be careful of each other’s feelings and reputation; deny themselves to promote each other’s welfare. See 1Jo 3:23; 1Th 4:9; 1Pe 1:22; 2Th 1:3; Gal 6:2; 2Pe 1:7. In all these places the command of Jesus is repeated or referred to, and it shows that the first disciples considered this indeed as the special law of Christ. This command or law was, moreover, new in regard to the extent to which this love was to be carried; for he immediately adds, “As I have loved you, that ye also love one another.” His love for them was strong, continued, unremitting, and he was now about to show his love for them in death. Joh 15:13; “greater love hath no man than this, that a man lay down his life for his friends.” So in 1Jo 3:16 it is said that “we ought also to lay down our lives for the brethren.” This was a new expression of love; and it showed the strength of attachment which we ought to have for Christians, and how ready we should be to endure hardships, to encounter dangers, and to practice self-denial, to benefit those for whom the Son of God laid down his life.

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

The commandment of mutual love had been previously given, but evidently misconstrued and abridged by the Jews to friends only, to this life only, and for earthly respects: but Jesus Christ reneweth it and enlargeth it after the form of his own love towards us, and giveth grace to observe it. (Bristow)

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).

The commandment of loving one another is strictly no new commandment, we find it in the law of Moses, Lev 19:18; often pressed in the New Testament, Joh 15:17; Eph 5:2; 1Jo 4:21; 1Jo 2:7 saith, it is no new commandment, ; see also 2Jo 1:6. It is therefore called a new commandment, either because of the excellency of it, as new seemeth to be taken, Psa 33:3; Isa 65:17; Mat 26:29; or because it is expounded in the gospel in a new manner, pressed more plainly and in new arguments, and urged by a new example of their Lord and Master.

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

34. A new commandment—The commandment to love was not indeed new: but in Christ it was so freshly energized that it became new; having a new motive, depth, and force. By his death he has revealed the infinite depth of divine love. And that love of Christ constrains his true followers with and to a love not known in the old covenant.

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

Vers. 34, 35. (2) The demand which this glorification would,make on the mutual fidelity and affection of the disciples.

A new commandment I give unto you (with the purpose and scope) that ye love one another; even as (or, seeing that) I loved you, that ye (also) love one another. The interpretation of this verse largely depends on the meaning given to the kaywv , if, as many translate it, "even as I loved you;" or, "after the manner and type of my love to you;" then an amply sufficient explanation arises of the novelty of the entolh . So new a type of love is given that, as the Greek expositors generally have urged, there is a deeper intensity in the love than can be found in the Mosaic principle, Love thy neighbor as thyself." In this commandment, which embraces the whole law, self-love is assumed, and is made the standard for the love of neighbor. This entolh , on the other hand, would be based on a new principle, and measured by a higher standard, and even mean more than love of self altogether. Christ"s love to his disciples was self-abandoning, self-sacrificing love. This view of the passage is urged by Lucke, and really removes all necessity for the varied translations of the kainh , such as "illustrious" (Hammond); "last" (Heumann); "one that is always new" (Olshausen); "renewed commandment," a "renewing commandment" (Augustine and Maldonatus); "the institution of the Eucharist" (Lange). But it is doubtful whether the ideal image of a perfect love constitutes the novelty, and whether the double ina and the transposition of the second ina be found in the simple style of John. If, however, kaywv hgaphsa be taken as "seeing that," or "since I loved you", (see Joh_17:2) Christ"s love becomes not so much the manner or type, as the motive, ground, and principle of love to one another. As if he had said, "I have loved each of you unto death; in loving one another you are loving me, you are loving an object of my tender love. The desire of mere imitation, however strong, is not equal to the demand I make, while the bestowment of the "new" principle of life arising from a response to my love is." For the first interpretation speaks John"s own use of the idea. (1Jn_3:16) There is a third interpretation, which makes kaywphsa umav a sentence parallel with the didwmi . "Even as up to this moment, and up to my death, and to the uttermost, I have loved you, I give," etc., in order that ye may love one another, and, inspired by me, may imitate my love one towards another" (Westcott). This is an endeavor to combine both interpretations. Alford suggests that the "newness" of the commandment consists in its unicity," its being the prime injunction of the new covenant, and the first-fruit of the Spirit. (Gal_5:22 1Co 13) Tholuck sees the expression of self-renouncing love the love of the highest to the sinful, the love which is more blessed to give than to receive, the all-embracing love.

Mutual love.

Upon our Savior"s departure from the world, he made provision for the perpetuity of his work upon earth and among men. This he did by constituting a society of living persons, who were to be united together by bonds of peculiar strength. The ties which the Lord intended to knit his people together were three, and "a threefold cord is not quickly broken." Faith in Christ, love to one another, and benevolent effort for the world"s salvation, these were the three "notes" of Christian discipleship, the three elements by which the Church was to be cemented into a true unity. Of these the Savior, in this passage, lays stress upon the second.

I MUTUAL LOVE IS THE COMMANDMENT OF CHRIST.

1. Who are they of whom this mutual love is required? The admonition here is not to general philanthropy, but to affection towards brethren in the spiritual family. Notwithstanding social differences, notwithstanding diverse tastes and habits, Christians are bound together by ties stronger than all forces which disunite.

2. What kind of love is this which the Savior here enjoins? It is a disposition contrary to that old nature which displays itself in coldness, suspicion, malice, and envy. It is a disposition which reveals itself in good will, confidence, and mutual helpfulness.

3. Is it reasonable for love to be commanded? Must not love ever be spontaneous and free? The answer to this question is that Christian love may be cultivated by the use of means appointed by Divine wisdom.

4. In what sense is this a new commandment? Not absolutely; for the Old Testament enjoins mutual kindliness and benevolence. But it is new as a law of Christ for the government of society at large, new in its range and scope, new in its spiritual sanction and its Divine prototype.

II MUTUAL LOVE IS MOTIVED BY AND IS MODELLED UPON CHRIST"S LOVE FOR HIS PEOPLE.

1. The motive. It is observable here, as elsewhere, that our Lord refers all duty and virtue to himself. To the Christian, Jesus is the Master in all conduct, the spiritual Power that accounts for the renewed character in all its phases. He loved us with a love in which he identifies his people with himself. We may show our devotion to him by loving his people as himself.

2. The model. Christ alone is the perfect Example; he loved his people with a constant, patient, and forbearing love; with a love active, practical, and self-sacrificing. As he loved us, so he expects us to love one another.

III MUTUAL LOVE IS A PROOF OF CHRISTIAN DISCIPLESHIP. This is the test which the Master himself has chosen.

1. It is a proof to the Christian himself. "We know that we have passed out of death into life, because we love the brethren.

2. It is a proof recognized by fellow-Christians. Love is a means of recognition; it is the language which tells that we have met a fellow-countryman. It is a claim for sympathy, a summons to responsive kindness.

3. It is an argument which tends to convince the world. The exhibition of mutual love was, as is evident from the well-known passage in Tertullian, early recognized as distinguishing Christians from the unbelieving world. It was felt that Christianity was a new and beneficent power in human society. "Your Master made you all brethren!" Such was the exclamation forced from the beholder. Often as this ideal has been unrealized, still its life and force have not departed, and Christianity must now be acknowledged as the one only moral power which can change hatred into love, and warfare into amity. T.

The new commandment.

I IN ITS IMPORT.

1. That the disciples of Christ should love one another. "That ye love one another.

(1) Man must be a disciple of Christ ere he can come under this law of Christian love. He must be a Christian disciple ere he can exercise Christian love towards another, and ere he can lawfully expect it from another towards him. This command was given by Christ to his disciples, and as such they were expected to obey it. It is true that Christians are to love mankind generally, and even their enemies, but not in the same way and degree as they are to love one another as the disciples of Christ. What is commanded here is Christian love.

(2) This love is to be mutual. It is the duty of all, the duty of each disciple to love his fellow-disciple, and the equal duty of that fellow-disciple to love him. It is a universal duty of the Christian school and brotherhood, and there is no exception. If a man is a disciple of Christ, this command is binding on him.

2. That the disciples of Christ are to lore one another as Christ loved them. "As I have loved you." In order to know the full import of this command, we must know what Christ"s love to his disciples was.

(1) It was great and self-sacrificing. To know the fountain, look at the stream. To know the love of Christ, look at it in its gift, sacrifices, and miracles. The gifts of his love were princely, the exploits of his love were miraculous, and the sacrifice of his love was infinite. He loved his disciples more than himself. "He made himself of no reputation." To understand and imitate the love of Christ to some extent, his disciples" love must be great and self-sacrificing. They must love one another more than themselves.

(2) His love was purely unselfish. He loved his disciples while poor and unworthy. The motives of his love were derived from himself, and not from them. He loved them in their weakness, errors, and backslidings, and his love was strongest when they least deserved it. One of them betrayed him, but he loved him still. Another denied him, and he loved him all the more. One sternly and stupidly disbelieved his identity and resurrection, and he suffered him to put his fingers into the prints of the nails. What but love the most unselfish would do this? So the disciples are to love one another. We are to help the weakest, succor the most needy, and love a brother, not on account of what he has, but what he is a fellow-disciple.

(3) His love to them was practical; it was not a mere profession or sentiment, but reality; it was perfect love. Love is not prefect till it appears in action. It is but seed in principle, but ripe fruit in action. Christ"s love was active. It walked in his feet, spoke in his tongue, worked in his hands. The hands of his love washed his disciples" feet, the feet of his love walked about doing good, the eyes of his love wept tears of compassion with the two sisters at their brother"s grave, and the voice of his love summoned him back to life. The care of his love asked, "Children, have ye any meat?" Every impulse of his kindly heart was manifested in a corresponding deed or word of kindness. His disciples" love to one another should be practical. Love, like faith, without works is dead.

(4) His love to them was devoted and constant. (Ver. 1) Like the sun, he shone upon them all, but with more constancy, as his love was never under a cloud, and never set, but shone full-orbed to the last, and shines still. His disciples" love should be devoted, constant, and unchangeable.

II IN ITS IMPORTANCE AND OBLIGATION. It is important and obligatory:

1. As it is the natural law of spiritual life in, Christ. This is love. It naturally arises from their relationship to him and to each other. This relationship is the nearest, dearest, and most sacred and lasting, and from each of these considerations love is the essential law, and the essential law is specially binding and important. Not to observe it is a contradiction of our real relationship to Jesus and to each other. It is a universally acknowledged law the higher and nearer our relationship, the greater is our obligation to love and succor each other. If so, how great is this obligation with regard to the disciples of Christ!

2. As the specially expressed will of Jesus. Expressed in a positive form and in a most solemn command, given at a most solemn hour, on the eve of his departure from them, under the shadow of death and the stroke of enmity, he gave the command of love, and his express will is in perfect harmony with the law of spiritual life in him, which is supreme love to one another. The voice of the law within is echoed by the voice of the lawgiver without, "That ye love one another.

3. As it is renewed and revived by the life and death of Christ. On this account it is properly called a new commandment.

(1) New in its complete expression. The first and the old edition was published on Sinai through Moses, but the new was published by Christ on his way to Calvary. He had given fragments and hints of it before to his disciples during his ministry, but the full edition is given them now in solemn command.

(2) New in its perfect example. The old example was self-love: "Love thy neighbor as thyself;" but the new and perfect example is the love of Christ. He loved them more than himself. This example was wrought out towards them; it was not merely within their observation, but within their experience and consciousness. They were the immediate objects of his love. "As I loved you." Not, "As I loved the world at large, or your forefathers, but you personally and individually;" and he gave himself as a Sacrifice for them, as a matchless and perfect Example of self-sacrificing and unselfish love.

(3) New in its inspiring motives motives arising from their ultimate relationship to Christ, from his matchless love towards them, and their indebtedness to him in consequence. Christ loved them in order that they should love one another. In order to teach and inspire them to this, and in his life and death, he threw a new life and force to the command of love, that it was the experience of his followers afterwards, "The love of Christ constraineth us." The command of love was getting old and withered amid the thunders and lightnings of Sinai and the formality of the former dispensation, but it assumed a new life and vigor in Gethsemane and on Calvary. What can inspire love so well as love itself? and what love so potent and inspiring as the pure and self-sacrificing love of Christ to us? This makes the command really new and original to him, and, as a motive power, is exhaustless and irresistible.

4. As it is the outward sign of Christian discipleship. "By this shall all men know that ye are my disciples, if ye have love one to another.

(1) By this we can be and know ourselves that we are his disciples. Brotherly love is set forth in the New Testament as a test of discipleship of love to God and transition from death to life. "We know that we have passed from death unto life," etc. "If a man say, I love God, and hateth his brother," etc. Thus you see that brotherly love is a test-point, and on it depends the momentous issues whether we love Christ, and have Fussed from death into life or not.

(2) By this can others know that we are his disciples. It is not only an inward proof to Christians themselves of their condition. but also an outward proof to others. Different classes of people are distinguished by different outward marks. The soldiers of different countries and their various regiments are known by their uniform. The public schools of antiquity had their public signs by which they were known. The Pharisees and Sadducees had their distinguishing phylacteries and ceremonies, and various kingdoms have their coats of arms. But Jesus of Nazareth chose as" the coat of arms" of his disciples "love to one another." "By this shall all men know that ye are my disciples, if ye have love one to another." Not if ye have this or that dress, not if ye have wealth or learning, not if ye have a long face, or a groaning tone, or a pious whine; but if ye have love one to another. A man may possess many good qualities without being a disciple of Christ. A man cannot be a disciple of Christ without studiously respecting the laws of morality; but a man may be moral in the popular acceptation of the term without being a disciple of Christ. There are moral infidels, moral atheists, moral worldlings, and even the devil himself can appear very decent and proper and assume the garb of an angel of light. He can even believe, tremble, and profess; but he cannot love, because the essence of his nature is malice, envy, hatred, and revenge. Jesus chose as the sign of Christian discipleship a thing which the devil and his followers can never do, never wish to do, viz. love. They can imitate anything, but cannot love. If we wish to be known as the disciples of Christ, we must be distinguished by that which distinguished him, viz. love for others. If we wish to impress others that we are under his tuition, we must wear the badge of our Teacher and the insignia of his school. "By this shall all men know," etc . By this they have been known in every age and country. The followers of the Lamb, as set forth in the Book of Revelation, had their Father"s Name written on their foreheads; and this was brotherly love, for God"s Name cannot be written with anything but love, for God is love. In primitive times their affection for each other was so intense and conspicuous that the persecuting pagans exclaimed with astonishment, "See how these Christians love one another!" What a convenient sign of Christian discipleship is this in every age and under every circumstance? When Christians were most cruelly hated and persecuted, then the truth of their religion and their union with Christ were most clearly seen by others. If they could not meet to worship, to commemorate his love, and sing his praise, they could love him and love one another; they could wave this flag from the blazing faggots, and embrace and kiss each other in the flames. "By this shall all men know," etc. It is all-important, not merely that we should realize our Christian discipleship, but that others should know it, that they may be taught to respect and obey our laws; and the most efficient way to communicate this knowledge to them is by loving each other as he loved us. Thus the most charming feature of the Master will be ever seen in his disciples. B.T.

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

A new commandment - Not new in itself; but new in the school of Christ: for he had never before taught it them expressly. Likewise new, as to the degree of it, as I have loved you.

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

Our Saviour having mentioned his departure from his disciples in the former verse; I go away, and, whither I go ye cannot come: in this and the following verses, he gives them a strict charge, that in his absence they should love one another.

This he calls a new commandment: not that it was new in regard of institution, but of restitution: not new in regard of the substance of it, for it was a branch of the law of nature, and a known precept of the Jewish religion; but he calls it a new commandment:

1. Because purged from the old corrupt glosses of the Pharisees, who had limited this duty of love, and confined it to their own countrymen; whereas Christ enlarges the object, and obliges his disciples to love all mankind, even their very enemies.

2. Because this duty of love was so greatly advanced and heightened by our Saviour, as to the measures and degrees of it, even to the laying down of our lives one for another.

3. It is called a new commandment, because urged from a new motive, and enforced by a new example. As I have loved you, that ye also love one another.

Never was this duty so effectually taught, so mightily encouraged, so much urged and insisted upon, by any teacher, as our Saviour; and never was there such an example given of it as his own.

4. It is a new commandment, because with the rest it was never to wax old; but to be always fresh in the memory and practice of Christ’s disciples to the end of the world.

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

34. A new commandment. The commandment to love was not new, but such love as Christ commanded was new.

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.

Connecting Statement:

Jesus continues speaking to his disciples.

love

This is the kind of love that comes from God and focuses on the good of others, even when it does not benefit oneself. This kind of love cares for others, no matter what they do.

everyone

You may need to make explicit that this exaggeration refers only to those people who see how the disciples love each other. (See: Hyperbole and Generalization)

translationWords

command

love

disciple

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

34. ἐντολὴν καινήν. The commandment to love was not new, for ‘thou shalt love thy neighbour as thyself’ (Lev 19:18) was part of the Mosaic Law. But the motive is new; to love our neighbour because Christ has loved us. We have only to read the ‘most excellent way’ of love set forth in 1 Corinthians 13, and compare it with the measured benevolence of the Pentateuch, to see how new the commandment had become by having this motive added. Καινήν not νέαν: καινός looks back, ‘fresh’ as opposed to ‘worn out’ (Joh 19:41; 1Jn 2:7-8, which doubtless refers to this passage; Rev 2:17; Rev 3:12; Rev 21:1-5); νέος looks forward, ‘young’ as opposed to ‘aged’ (Luk 5:39; 1Co 5:7). Both are used Mar 2:22, οἶνον νέον εἰς ἀσκοὺς καινούς, new wine into fresh wine-skins. Both are used of διαθήκη: νέα, Heb 12:24; καινή, Luk 22:20. Ἐντολὴν διδόναι is peculiar to S. John (Joh 12:49, Joh 14:31; 1Jn 3:23; comp. Joh 11:57). Καθὼς ἠγάπησα ὑμᾶς belongs to the second half of the verse, being the reason for the fresh commandment;—even as I (have) loved you. Comp. ‘If God so loved us, we ought also to love one another’ (1Jn 4:11). The aorist shews that Christ’s work is regarded as already completed; but the perfect is perhaps more in accordance with English idiom: see on Joh 8:29 and comp. Joh 15:9; Joh 15:12.

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.

34.] The καινότης of this commandment consists in its simplicity and (so to speak) unicity. The same kind of love was prescribed in the O.T. (see Rom 13:8):—‘as thyself’ is the highest measure of love, and it is therefore not in degree that the new commandment differs (, Euthym., Theod. Mops.) from the old, nor in extent, but in being the commandment of the new covenant,—the first-fruit of the Spirit in the new dispensation (Gal 5:22): see 1Jn 2:7, 1Jn 2:8 (and note), where καινή is commented on by the Apostle himself.

I cannot agree with Stier (v. 148, edn. 2), that ἵνα in the second sentence is not ║. with ἵνα in the first, but signifies (‘I have loved you’) “in order that &c.” The sentence is analogous to ver. 14, and the new point in it is the καθὼς ἠγ. ὑμ., which is therefore set first, and should be (as in E. V.) retained so.

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

34. ἐντολὴν καινήν. For ἐντολή as a commandment given by Jesus, cf. 15:10, 12, 14:15, 21, 1Jn 2:3, 1Jn 2:4, 1Jn 2:3:24. He claimed to “give commandments,” and so claimed to be equal with God. See on 14:15.

Mandatum nouum do vobis. So the Latin vulgate renders, and hence Thursday before Easter has been commonly called Maundy (Mandati) Thursday, from the words of the Antiphon appointed for that day in the Latin rite.

The disciples had been disputing that evening about precedence (see on v. 4), and the “New Commandment” bade them “love one another.” This ἐντολὴ καινή had been already mentioned (15:12, although it is not there called “new”). It is often mentioned in 1 Jn. (e.g. 2:7-10, 3:11, 23; cf. 2Jn 1:5): “Love one another, as I have loved you.” The Old Commandment was, “Thou shalt love thy neighbour as thyself” (Lev 19:18), and Jesus had explained the wide range of the term “neighbour” (Luk 10:29, Luk 10:36); this was never superseded, and Paul notes its importance (Rom 13:8, Col 3:14). But the New Commandment is narrower in range, and is inspired by a new motive. φιλαδελφία, “love of the brethren,” is not so wide in its reference as ἀγάπη, but to cultivate it is a new commandment. A new circle, an inner circle, has been formed, and in this a special obligation is due from each to each (cf. Gal 6:10). Here is the test of true discipleship: “We know that we have passed out of death into life, because we love the brethren” (1Jn 3:14). A later writer makes it clear that this is not the highest of Christian graces; to φιλαδελφία must be superadded ἀγάπη (2Pe 1:7), the love which is like the Love of God in the catholicity of its range (see on 3:16). But the idea that φιλαδελφία, the love of Christian disciple for Christian disciple, is a virtue at all was a new idea; and this grace is inspired by a new motive: “Love one another, as I have loved you.” The common love which Jesus has for His own binds them to each other.

The story preserved by Jerome (ad Galat. vi. 10), that John the son of Zebedee, in his old age, never ceased to repeat “Little children, love one another,” as his most important counsel, shows how deeply the precept had impressed itself upon the first generation of Christians.

καθὼς ἠγάπησα ὑμᾶς. The idea of the love of Jesus for His own hardly needs references, but cf. Rom 8:37, Rev 1:5. Observe that their love for each other is to be like His love for them, sc. it is to be a love which is ready to pour itself out in sacrifice (cf. 1Jn 3:16).

The words of this verse are repeated from 15:12. There may be a distant allusion to 13:1, where the love of Jesus for His disciples is specially mentioned; and to the incident of the Feet-washing, which was a remarkable illustration of it. As His love for the Twelve was exhibited by His ministrations to them, so ought the love of Christian for Christian to be exhibited by mutual service. Some expositors have found in the “New Commandment” a reference to the institution of the Eucharist, which is the sacrament of unity (cf. 1Co 10:16, 1Co 10:17). But, whatever allusion it may carry to the duty of ministering to each other, or to the sacrament by which Christians are united in communion with each other as well as with Christ, there can be no doubt that the primary and essential obligation of the ἐντολὴ καινή is brotherly love, and was so understood by Jn.

That the verb φιλεῖν is never used in Jn. of man`s love for man, but always ἀγαπᾶν (cf. 15:12, 17, 1Jn 2:10, 1Jn 2:3:10, 1Jn 2:14, 33, 1Jn 2:4:7, 1Jn 2:20), does not justify us in distinguishing sharply between the meaning of the two verbs (see on 21:16).

For the constr. in this verse, ἵνα … καθὼς … ἵνα, see on 17:2.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

New [καινην] . See on Mt 26:29.

Commandment [εντολην] . The word for a single commandment or injunction, but used also for the whole body of the moral precepts of Christianity. See 1Ti 6:14; 2Pe 2:21; 2Pe 3:2. See also on Jas 2:8. This new commandment embodies the essential principle of the whole law. Compare also 1Jo 3:23. Some interpreters instead of taking that ye love one another, etc., as the definition of the commandment, explain the commandment as referring to the ordinance of the Holy Communion, and render, "a new commandment (to observe this ordinance) I give unto you, in order that ye love one another." It is, however, more than improbable, and contrary to usage, that the Holy Supper should be spoken of as ejntolh a commandment.

That [ινα] . With its usual telic 45 force; indicating the scope and not merely the form or nature of the commandment.

As [καθως] . Rev., better, even as. Not a simple comparison [ωσπερ] , but a conformity; the love is to be of the same nature. There are, however, two ways of rendering the passage.

1. "I give you a new commandment, that ye love one another with the same devotion with which I loved you."

2. "I give you a new commandment, that ye love one another, even as up to this moment I loved you, in order that you may imitate my love one toward another." By the first rendering the character of the mutual love of Christians is described; by the second, its ground. The Rev. gives the latter in margin.

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