- Home
- Bible
- John
- Chapter 13
- Verse 13
John 13:31
Verse
Context
Sermons
Alden Gannett
Conrad Mbewe
J. Glyn Owen
Ralph Erskine
John Nelson Darby
H.J. VineSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Now is the Son of man glorified - Νυν εδοξασθη, Hath been glorified. Now it fully appears that I am the person appointed to redeem a lost world by my blood. I have already been glorified by this appointment, and am about to be farther glorified by my death, resurrection, and ascension.
Jamieson-Fausset-Brown Bible Commentary
DISCOURSE AFTER THE TRAITOR'S DEPARTURE--PETER'S SELF-CONFIDENCE--HIS FALL PREDICTED. (Joh 13:31-38) when he was gone out, Jesus said, Now is the Son of man glorified--These remarkable words plainly imply that up to this moment our Lord had spoken under a painful restraint, the presence of a traitor within the little circle of His holiest fellowship on earth preventing the free and full outpouring of His heart; as is evident, indeed, from those oft-recurring clauses, "Ye are not all clean," "I speak not of you all," &c. "Now" the restraint is removed, and the embankment which kept in the mighty volume of living waters having broken down, they burst forth in a torrent which only ceases on His leaving the supper room and entering on the next stage of His great work--the scene in the Garden. But with what words is the silence first broken on the departure of Judas? By no reflections on the traitor, and, what is still more wonderful, by no reference to the dread character of His own approaching sufferings. He does not even name them, save by announcing, as with a burst of triumph, that the hour of His glory has arrived! And what is very remarkable, in five brief clauses He repeats this word "glorify" five times, as if to His view a coruscation of glories played at that moment about the Cross. (See on Joh 12:23). God is glorified in him--the glory of Each reaching its zenith in the Death of the Cross!
John Gill Bible Commentary
Therefore, when he was gone out, Jesus said,.... Christ and his true disciples being together alone, he used a greater freedom of conversation with them, and entered into some discourse about his sufferings and death; with a view to give them some instructions about their future conduct and behaviour, and in order to support them under the loss of his presence; and tells them in the first place, that now is the son of man glorified: by "the son of man", he means himself; a phrase he often uses, when speaking of himself; this was a title the Messiah went by in prophecy; was true in fact of Jesus, who was the son of Abraham, and the son of David, and expresses the truth of his humanity; and he the rather chooses to use it now, because he is speaking of a glorification, which he in his divine nature was incapable of, and which regards either time past, present, or to come: the meaning may be, either that he had been already glorified by his doctrines and miracles; or that he was now glorified, by discovering the traitor, before he made one single overt act towards betraying him; or that in a very short time he should be glorified, meaning at his death; see Joh 17:1. But how was he then glorified, when it was an accursed one, and attended with so much ignominy and reproach? he was then glorified by his Father, who supported him in it, and carried him through it; so as that he conquered all his enemies, and obtained eternal salvation for his people: moreover, the death of Christ was not only his way to glory, but was attended with many wonderful and surprising events; as the darkness, the earthquake, the rending of the rocks, and vails of the temple, and the like; and it was also glorious in the eyes of his Father, because hereby his purposes were accomplished, his covenant transactions brought about, his law and justice were satisfied, and the salvation of his people finished: and God is glorified in him. The glory of God was great, in the salvation of his elect by the death of Christ; for hereby his wisdom and power, his truth and faithfulness, his justice and holiness, as well as his love, grace, and mercy, were glorified.
Matthew Henry Bible Commentary
This and what follows, to the end of ch. 14, was Christ's table-talk with his disciples. When supper was done, Judas went out; but what did the Master and his disciples do, whom he left sitting at table? They applied themselves to profitable discourse, to teach us as much as we can to make conversation with our friends at table serviceable to religion. Christ begins this discourse. The more forward we are humbly to promote that communication which is good, and to the use of edifying, the more like we are to Jesus Christ. Those especially that by their place, reputation, and gifts, command the company, to whom men give ear, ought to use the interest they have in other respects as an opportunity of doing them good. Now our Lord Jesus discourses with them (and probably discourses much more largely than is here recorded), I. Concerning the great mystery of his own death and sufferings, about which they were as yet so much in the dark that they could not persuade themselves to expect the thing itself, much less did they understand the meaning of it; and therefore Christ gives them such instructions concerning it as made the offence of the cross to cease. Christ did not begin this discourse till Judas was gone out, for he was a false brother. The presence of wicked people is often a hindrance to good discourse. When Judas was gone out, Christ said, now is the Son of man glorified; now that Judas is discovered and discarded, who was a spot in their love-feast and a scandal to their family, now is the Son of man glorified. Note, Christ is glorified by the purifying of Christian societies: corruptions in his church are a reproach to him; the purging out of those corruptions rolls away the reproach. Or, rather, now Judas was gone to set the wheels a-going, in order to his being put to death, and the thing was likely to be effected shortly: Now is the Son of man glorified, meaning, Now he is crucified. 1. Here is something which Christ instructs them in, concerning his sufferings, that was very comforting. (1.) That he should himself be glorified in them. Now the Son of man is to be exposed to the greatest ignominy and disgrace, to be despitefully used to the last degree, and dishonoured both by the cowardice of his friends and the insolence of his enemies; yet now he is glorified; For, [1.] Now he is to obtain a glorious victory over Satan and all the powers of darkness, to spoil them, and triumph over them. He is now girding on the harness, to take the field against these adversaries of God and man, with as great an assurance as if he had put it off. [2.] Now he is to work out a glorious deliverance for his people, by his death to reconcile them to God, and bring in an everlasting righteousness and happiness for them; to shed that blood which is to be an inexhaustible fountain of joys and blessings to all believers. [3.] Now he is to give a glorious example of self-denial and patience under the cross, courage and contempt of the world, zeal for the glory of God, and love to the souls of men, such as will make him to be for ever admired and had in honour. Christ had been glorified in many miracles he had wrought, and yet he speaks of his being glorified now in his sufferings, as if that were more than all his other glories in his humble state. (2.) That God the Father should be glorified in them. The sufferings of Christ were, [1.] The satisfaction of God's justice, and so God was glorified in them. Reparation was thereby made with great advantage for the wrong done him in his honour by the sin of man. The ends of the law were abundantly answered, and the glory of his government effectually asserted and maintained. [2.] They were the manifestation of his holiness and mercy. The attributes of God shine brightly in creation and providence, but much more in the work of redemption; see Co1 1:24; Co2 4:6. God is love, and herein he hath commended his love. (3.) That he should himself be greatly glorified after them, in consideration of God's being greatly glorified by them, Joh 13:32. Observe how he enlarges upon it. [1.] He is sure that God will glorify him; and those whom God glorifies are glorious indeed. Hell and earth set themselves to vilify Christ, but God resolved to glorify him, and he did it. He glorified him in his sufferings by the amazing signs and wonders, both in heaven and earth, which attended them, and extorted even from his crucifiers an acknowledgment that he was the Son of God. But especially after his sufferings he glorified him, when he set him at his own right hand, gave him a name above every name. [2.] That he will glorify him in himself - en heautō. Either, First, In Christ himself. He will glorify him in his own person, and not only in his kingdom among men. This supposes his speedy resurrection. A common person may be honoured after his death, in his memory or posterity, but Christ was honoured in himself. Or, secondly, in God himself. God will glorify him with himself, as it is explained, Joh 17:5. He shall sit down with the Father upon his throne, Rev 3:21. This is true glory. [3.] That he will glorify him straightway. He looked upon the joy and glory set before him, not only as great, but as near; and his sorrows and sufferings short and soon over. Good services done to earthly princes often remain long unrewarded; but Christ had his preferments presently. It was but forty hours (or not so much) from his death to his resurrection, and forty days thence to his ascension, so that it might well be said that he was straightway glorified, Psa 16:10. [4.] All this in consideration of God's being glorified in and by his sufferings: Seeing God is glorified in him, and receives honour from his sufferings, God shall in like manner glorify him in himself, and give honour to him. Note, first, In the exaltation of Christ there was a regard had to his humiliation, and a reward given for it. Because he humbled himself, therefore God highly exalted him. If the Father be so great a gainer in his glory by the death of Christ, we may be sure that the Son shall be no loser in his. See the covenant between them, Isa 53:12. Secondly, Those who mind the business of glorifying God no doubt shall have the happiness of being glorified with him. 2. Here is something that Christ instructs them in, concerning his sufferings, which was awakening, for as yet they were slow of heart to understand it (Joh 13:33): Little children, yet a little while I am with you, etc. Two things Christ here suggests, to quicken his disciples to improve their present opportunities; two serious words: - (1.) That his stay in this world, to be with them here, they would find to be very short. Little children. This compellation does not bespeak so much their weakness as his tenderness and compassion; he speaks to them with the affection of a father, now that he is about to leaven them, and to leave blessings with them. Know this, then, that yet a little while I am with you. Whether we understand this as referring to his death or his ascension it comes much to one; he had but a little time to spend with them, and therefore, [1.] Let them improve the advantage they now had. If they had any good question to ask, if they would have any advice, instruction, or comfort, let them speak quickly; for yet a little while I am with you. We must make the best of the helps we have for our souls while we have them, because we shall not have them long; they will be taken from us, or we from them. [2.] Let them not doat upon his bodily presence, as if their happiness and comfort were bound up in that; no, they must think of living without it; not be always little children, but go alone, without their nurses. Ways and means are appointed but for a little while, and are not to be rested in, but pressed through to our rest, to which they have a reference. (2.) That their following him to the other world, to be with him there, they would find to be very difficult. What he had said to the Jews (Joh 7:34) he saith to his disciples; for they have need to be quickened by the same considerations that are propounded for the convincing and awakening of sinners. Christ tells them here, [1.] That when he was gone they would feel the want of him; You shall seek me, that is "you shall wish you had me again with you." We are often taught the worth of mercies by the want of them. Though the presence of the Comforter yielded them real and effectual relief in straits and difficulties, yet it was not such a sensible satisfaction as his bodily presence would have been to those who had been used to it. But observe, Christ said to the Jews, You shall seek me and not find me; but to the disciples he only saith, You shall seek me, intimating that though they should not find his bodily presence any more than the Jews, yet they should find that which was tantamount, and should not seek in vain. When they sought his body in the sepulchre, though they did not find it, yet they sought to good purpose. [2.] That whither he went they could not come, which suggests to them high thoughts of him, who was going to an invisible inaccessible world, to dwell in that light which none can approach unto; and also low thoughts of themselves, and serious thoughts of their future state. Christ tells them that they could not follow him (as Joshua told the people that they could not serve the Lord) only to quicken them to so much the more diligence and care. They could not follow him to his cross, for they had not courage and resolution; it appeared that they could not when they all forsook him and fled. Nor could they follow him to his crown, for they had not a sufficiency of their own, nor were their work and warfare yet finished. II. He discourses with them concerning the great duty of brotherly love (Joh 13:34, Joh 13:35): You shall love one another. Judas was now gone out, and had proved himself a false brother; but they must not therefore harbour such jealousies and suspicions one of another as would be the bane of love: though there was one Judas among them, yet they were not all Judases. Now that the enmity of the Jews against Christ and his followers was swelling to the height, and they must expect such treatment as their Master had, it concerned them by brotherly love to strengthen one another's hands. Three arguments for mutual love are here urged: - 1. The command of their Master (Joh 13:34): A new commandment I give unto you. He not only commends it as amiable and pleasant, not only counsels it as excellent and profitable, but commands it, and makes it one of the fundamental laws of his kingdom; it goes a-breast with the command of believing in Christ, Jo1 3:23; Pe1 1:22. It is the command of our ruler, who has a right to give law to us; it is the command of our Redeemer, who gives us this law in order to the curing of our spiritual diseases and the preparing of us for our eternal bliss. It is a new commandment; that is, (1.) It is a renewed commandment; it was a commandment from the beginning (Jo1 2:7), as old as the law of nature, it was the second great commandment of the law of Moses; yet, because it is also one of the great commandments of the New Testament, of Christ the new Lawgiver, it is called a new commandment; it is like an old book in a new edition corrected and enlarged. This commandment has been so corrupted by the traditions of the Jewish church that when Christ revived it, and set it in a true light, it might well be called a new commandment. Laws of revenge and retaliation were so much in vogue, and self-love had so much the ascendant, that the law of brotherly love was forgotten as obsolete and out of date; so that as it came from Christ new, it was new to the people. (2.) It is an excellent command, as a new song is an excellent song, that has an uncommon gratefulness in it. (3.) It is an everlasting command; so strangely new as to be always so; as the new covenant, which shall never decay (Heb 8:13); it shall be new to eternity, when faith and hope are antiquated. (4.) As Christ gives it, it is new. Before it was, Thou shalt love thy neighbour; now it is, You shall love one another; it is pressed in a more winning way when it is thus pressed as mutual duty owing to one another. 2. The example of their Saviour is another argument for brotherly love: As I have loved you. It is this that makes it a new commandment - that this rule and reason of love (as I have loved you) is perfectly new, and such as had been hidden from ages and generations. Understand this, (1.) Of all the instances of Christ's love to his disciples, which they had already experienced during the time he went in and out among them. He spoke kindly to them, concerned himself heartily for them, and for their welfare, instructed, counselled, and comforted them, prayed with them and for them, vindicated them when they were accused, took their part when they were run down, and publicly owned them to be dearer to him that his mother, or sister, or brother. He reproved them for what was amiss, and yet compassionately bore with their failings, excused them, made the best of them, and passed by many an oversight. Thus he had loved them, and just now washed their feet; and thus they must love one another, and love to the end. Or, (2.) It may be understood of the special instance of love to all his disciples which he was now about to give, in laying down his life for them. Greater love hath no man than this, Joh 15:13. Has he thus loved us all? Justly may he expect that we should be loving to one another. Not that we are capable of doing any thing of the same nature for each other (Psa 49:7), but we must love one another in some respects after the same manner; we must set this before us as our copy, and take directions from it. Our love to one another must be free and ready, laborious and expensive, constant and persevering; it must be love to the souls one of another. We must also love one another from this motive, and upon this consideration - because Christ has loved us. See Rom 15:1, Rom 15:3; Eph 5:2, Eph 5:25; Phi 2:1-5. 3. The reputation of their profession (Joh 13:35): By this shall all men know that you are my disciples, if you have love one to another. Observe, We must have love, not only show love, but have it in the root and habit of it, and have it when there is not any present occasion to show it; have it ready. "Hereby it will appear that you are indeed my followers by following me in this." Note, Brotherly love is the badge of Christ's disciples. By this he knows them, by this they may know themselves (Jo1 2:14), and by this others may know them. This is the livery of his family, the distinguishing character of his disciples; this he would have them noted for, as that wherein they excelled all others - their loving one another. This was what their Master was famous for; all that ever heard of him have heard of his love, his great love; and therefore, if you see any people more affectionate one to another than what is common, say, "Certainly these are the followers of Christ, they have been with Jesus." Now by this it appears, (1.) That the heart of Christ was very much upon it, that his disciples should love one another. In this they must be singular; whereas the way of the world is to be every one for himself, they should be hearty for one another. He does not say, By this shall men know that you are my disciples - if you work miracles, for a worker of miracles is but a cypher without charity (Co1 13:1, Co1 13:2); but if you love one another from a principle of self-denial and gratitude to Christ. This Christ would have to be the proprium of his religion, the principal note of the true church. (2.) That it is the true honour of Christ's disciples to excel in brotherly love. Nothing will be more effectual than this to recommend them to the esteem and respect of others. See what a powerful attractive it was, Act 2:46, Act 2:47. Tertullian speaks of it as the glory of the primitive church that the Christians were known by their affection to one another. Their adversaries took notice of it, and said, See how these Christians love one another, Apol. cap. 39. (3.) That, if the followers of Christ do not love one another, they not only cast an unjust reproach upon their profession, but give just cause to suspect their own sincerity. O Jesus! are these thy Christians, these passionate, malicious, spiteful, ill-natured people? Is this thy son's coat? When our brethren stand in need of help from us, and we have an opportunity of being serviceable to them, when they differ in opinion and practice from us, or are any ways rivals with or provoking to us, and so we have an occasion to condescend and forgive, in such cases as this it will be known whether we have this badge of Christ's disciples.
Tyndale Open Study Notes
13:31–17:26 The Old Testament and later Jewish literature include numerous examples of farewells in which a dying person offers last words to intimate friends (see Gen 49:1-27; Deut 31–34; Josh 23–24; 1 Sam 12; 1 Chr 28:1–29:30). Such farewells used a standard form. The dying person, surrounded by his loved ones, comforted them and exhorted them to obey the law. He prayed and blessed them and often left behind some writings. In some cases, the departing person passed on his “spirit” to his followers or his successor (see Num 27:18; Deut 34:9; 2 Kgs 2:9-14). Each of these elements is present in Jesus’ farewell. • This section is often called the Upper Room Discourse, since the meal was taken in an “upstairs room” (Luke 22:39). 13:31 The time has come: Judas’s departure into the night marks a solemn divide in the plot of the Gospel. Jesus was left with his intimate friends as the hour of glory was dawning. This time was launched by Judas’s betrayal, and it culminated in the resurrection.
John 13:31
Love One Another
30As soon as he had received the morsel, Judas went out into the night.31When Judas had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in Him. 32If God is glorified in Him, God will also glorify the Son in Himself—and will glorify Him at once.
- Scripture
- Sermons
- Commentary
Studies in the Gospel of John 01 - the Glory of God
By Alden Gannett1.9K51:04Glory Of GodJHN 12:23JHN 13:31JHN 13:34JHN 14:1JHN 14:8In this sermon, the preacher emphasizes the importance of a new commandment given by the Lord. The sermon begins with the preacher highlighting how people often talk about what is important to them, just like a grandmother talking about her grandchild. The preacher then shares a personal anecdote about making a pastoral call and discovering the significance of this new commandment. The sermon focuses on the three introductory announcements made by Jesus in John 13:31-35: the announcement of his glory, his departure, and the new commandment. The preacher emphasizes the simplicity of the Lord's principles and the importance of loving Him as the central responsibility for believers.
A New Commandment Is Given
By Conrad Mbewe1.3K1:05:25JHN 13:1JHN 13:31HEB 3:7In this sermon, the preacher focuses on the last words of Jesus and specifically looks at John 13:1 as the starting point. The sermon emphasizes the theme of love and how Jesus showed the full extent of his love for his disciples. The preacher highlights the importance of action and engaging in social and moral actions for the welfare of others, just as Jesus did by laying down his life for his enemies. The sermon also emphasizes the intimate and loving relationship that believers have with Jesus, which is unique to Christianity.
Mark - When Peter Disowned His Lord
By J. Glyn Owen80945:57PeterMAT 10:33MAT 26:69MRK 14:66LUK 12:9LUK 22:54JHN 13:31JHN 18:26In this sermon, the preacher focuses on the moment when Peter denies knowing Jesus three times. He highlights the gravity and persistence of Peter's denial, which includes swearing and cursing. The preacher emphasizes that Peter's denial was not due to cowardice, but rather a lack of understanding and recognition of his own weakness. Jesus uses Peter's sin to teach him the lesson that without God's grace, he is playing with fire. The preacher also warns the audience that Satan is still active and seeking to devour believers, just as he desired to sift Peter like wheat.
Christ's Treasures Opened by Himself
By Ralph Erskine0ISA 9:6MIC 5:5JHN 13:31JHN 14:16JHN 16:15JHN 17:12CO 3:18EPH 1:3HEB 1:3Ralph Erskine preaches about the glorious excellency and sufficiency of our Lord Jesus Christ, emphasizing that all things the Father has are His, revealing His matchless glory. Christ warns of the crosses His disciples will face but assures them of the comfort the Spirit, the Comforter, will provide. The promise of the Spirit is a fruit of Christ's ascension, showing the importance of valuing this privilege. The Spirit's work includes reproving the world of sin, righteousness, and judgment, guiding believers into all truth, and glorifying Christ by revealing all things the Father has are His.
Sorrows and Triumphs
By John Nelson Darby0Comfort in ChristSufferingPSA 20:1PSA 21:1PSA 34:18MAT 11:28JHN 13:31JHN 16:33ROM 8:182CO 1:3HEB 4:151PE 5:7John Nelson Darby emphasizes that Jesus has intimately entered into our sorrows, providing profound comfort through His incarnation. He explains that the depth of Christ's suffering allows us to understand the depth of His love, as He empathizes with our struggles and offers solace in our pain. The sermon highlights the significance of the Psalms in expressing the feelings of Jesus and how they resonate with our own experiences of sorrow. Darby also discusses the duality of suffering and glory, illustrating that while we endure hardships, we are also called to share in the joy of Christ's resurrection and glory. Ultimately, he reassures believers that Jesus is the source of comfort and understanding in a world filled with sorrow.
The Son of God"
By H.J. Vine0JHN 13:31H.J. Vine preaches on the significance of Jesus Christ as the Son of God, emphasizing His role in building the assembly of believers and the eternal purpose of God in conforming His chosen ones to the image of His Son. Through the Son of God, God's love and glory are manifested, as seen in His resurrection, ascension, and the outpouring of the Spirit to believers, enabling them to cry out 'Abba, Father' and grow in deeper knowledge of Him.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Now is the Son of man glorified - Νυν εδοξασθη, Hath been glorified. Now it fully appears that I am the person appointed to redeem a lost world by my blood. I have already been glorified by this appointment, and am about to be farther glorified by my death, resurrection, and ascension.
Jamieson-Fausset-Brown Bible Commentary
DISCOURSE AFTER THE TRAITOR'S DEPARTURE--PETER'S SELF-CONFIDENCE--HIS FALL PREDICTED. (Joh 13:31-38) when he was gone out, Jesus said, Now is the Son of man glorified--These remarkable words plainly imply that up to this moment our Lord had spoken under a painful restraint, the presence of a traitor within the little circle of His holiest fellowship on earth preventing the free and full outpouring of His heart; as is evident, indeed, from those oft-recurring clauses, "Ye are not all clean," "I speak not of you all," &c. "Now" the restraint is removed, and the embankment which kept in the mighty volume of living waters having broken down, they burst forth in a torrent which only ceases on His leaving the supper room and entering on the next stage of His great work--the scene in the Garden. But with what words is the silence first broken on the departure of Judas? By no reflections on the traitor, and, what is still more wonderful, by no reference to the dread character of His own approaching sufferings. He does not even name them, save by announcing, as with a burst of triumph, that the hour of His glory has arrived! And what is very remarkable, in five brief clauses He repeats this word "glorify" five times, as if to His view a coruscation of glories played at that moment about the Cross. (See on Joh 12:23). God is glorified in him--the glory of Each reaching its zenith in the Death of the Cross!
John Gill Bible Commentary
Therefore, when he was gone out, Jesus said,.... Christ and his true disciples being together alone, he used a greater freedom of conversation with them, and entered into some discourse about his sufferings and death; with a view to give them some instructions about their future conduct and behaviour, and in order to support them under the loss of his presence; and tells them in the first place, that now is the son of man glorified: by "the son of man", he means himself; a phrase he often uses, when speaking of himself; this was a title the Messiah went by in prophecy; was true in fact of Jesus, who was the son of Abraham, and the son of David, and expresses the truth of his humanity; and he the rather chooses to use it now, because he is speaking of a glorification, which he in his divine nature was incapable of, and which regards either time past, present, or to come: the meaning may be, either that he had been already glorified by his doctrines and miracles; or that he was now glorified, by discovering the traitor, before he made one single overt act towards betraying him; or that in a very short time he should be glorified, meaning at his death; see Joh 17:1. But how was he then glorified, when it was an accursed one, and attended with so much ignominy and reproach? he was then glorified by his Father, who supported him in it, and carried him through it; so as that he conquered all his enemies, and obtained eternal salvation for his people: moreover, the death of Christ was not only his way to glory, but was attended with many wonderful and surprising events; as the darkness, the earthquake, the rending of the rocks, and vails of the temple, and the like; and it was also glorious in the eyes of his Father, because hereby his purposes were accomplished, his covenant transactions brought about, his law and justice were satisfied, and the salvation of his people finished: and God is glorified in him. The glory of God was great, in the salvation of his elect by the death of Christ; for hereby his wisdom and power, his truth and faithfulness, his justice and holiness, as well as his love, grace, and mercy, were glorified.
Matthew Henry Bible Commentary
This and what follows, to the end of ch. 14, was Christ's table-talk with his disciples. When supper was done, Judas went out; but what did the Master and his disciples do, whom he left sitting at table? They applied themselves to profitable discourse, to teach us as much as we can to make conversation with our friends at table serviceable to religion. Christ begins this discourse. The more forward we are humbly to promote that communication which is good, and to the use of edifying, the more like we are to Jesus Christ. Those especially that by their place, reputation, and gifts, command the company, to whom men give ear, ought to use the interest they have in other respects as an opportunity of doing them good. Now our Lord Jesus discourses with them (and probably discourses much more largely than is here recorded), I. Concerning the great mystery of his own death and sufferings, about which they were as yet so much in the dark that they could not persuade themselves to expect the thing itself, much less did they understand the meaning of it; and therefore Christ gives them such instructions concerning it as made the offence of the cross to cease. Christ did not begin this discourse till Judas was gone out, for he was a false brother. The presence of wicked people is often a hindrance to good discourse. When Judas was gone out, Christ said, now is the Son of man glorified; now that Judas is discovered and discarded, who was a spot in their love-feast and a scandal to their family, now is the Son of man glorified. Note, Christ is glorified by the purifying of Christian societies: corruptions in his church are a reproach to him; the purging out of those corruptions rolls away the reproach. Or, rather, now Judas was gone to set the wheels a-going, in order to his being put to death, and the thing was likely to be effected shortly: Now is the Son of man glorified, meaning, Now he is crucified. 1. Here is something which Christ instructs them in, concerning his sufferings, that was very comforting. (1.) That he should himself be glorified in them. Now the Son of man is to be exposed to the greatest ignominy and disgrace, to be despitefully used to the last degree, and dishonoured both by the cowardice of his friends and the insolence of his enemies; yet now he is glorified; For, [1.] Now he is to obtain a glorious victory over Satan and all the powers of darkness, to spoil them, and triumph over them. He is now girding on the harness, to take the field against these adversaries of God and man, with as great an assurance as if he had put it off. [2.] Now he is to work out a glorious deliverance for his people, by his death to reconcile them to God, and bring in an everlasting righteousness and happiness for them; to shed that blood which is to be an inexhaustible fountain of joys and blessings to all believers. [3.] Now he is to give a glorious example of self-denial and patience under the cross, courage and contempt of the world, zeal for the glory of God, and love to the souls of men, such as will make him to be for ever admired and had in honour. Christ had been glorified in many miracles he had wrought, and yet he speaks of his being glorified now in his sufferings, as if that were more than all his other glories in his humble state. (2.) That God the Father should be glorified in them. The sufferings of Christ were, [1.] The satisfaction of God's justice, and so God was glorified in them. Reparation was thereby made with great advantage for the wrong done him in his honour by the sin of man. The ends of the law were abundantly answered, and the glory of his government effectually asserted and maintained. [2.] They were the manifestation of his holiness and mercy. The attributes of God shine brightly in creation and providence, but much more in the work of redemption; see Co1 1:24; Co2 4:6. God is love, and herein he hath commended his love. (3.) That he should himself be greatly glorified after them, in consideration of God's being greatly glorified by them, Joh 13:32. Observe how he enlarges upon it. [1.] He is sure that God will glorify him; and those whom God glorifies are glorious indeed. Hell and earth set themselves to vilify Christ, but God resolved to glorify him, and he did it. He glorified him in his sufferings by the amazing signs and wonders, both in heaven and earth, which attended them, and extorted even from his crucifiers an acknowledgment that he was the Son of God. But especially after his sufferings he glorified him, when he set him at his own right hand, gave him a name above every name. [2.] That he will glorify him in himself - en heautō. Either, First, In Christ himself. He will glorify him in his own person, and not only in his kingdom among men. This supposes his speedy resurrection. A common person may be honoured after his death, in his memory or posterity, but Christ was honoured in himself. Or, secondly, in God himself. God will glorify him with himself, as it is explained, Joh 17:5. He shall sit down with the Father upon his throne, Rev 3:21. This is true glory. [3.] That he will glorify him straightway. He looked upon the joy and glory set before him, not only as great, but as near; and his sorrows and sufferings short and soon over. Good services done to earthly princes often remain long unrewarded; but Christ had his preferments presently. It was but forty hours (or not so much) from his death to his resurrection, and forty days thence to his ascension, so that it might well be said that he was straightway glorified, Psa 16:10. [4.] All this in consideration of God's being glorified in and by his sufferings: Seeing God is glorified in him, and receives honour from his sufferings, God shall in like manner glorify him in himself, and give honour to him. Note, first, In the exaltation of Christ there was a regard had to his humiliation, and a reward given for it. Because he humbled himself, therefore God highly exalted him. If the Father be so great a gainer in his glory by the death of Christ, we may be sure that the Son shall be no loser in his. See the covenant between them, Isa 53:12. Secondly, Those who mind the business of glorifying God no doubt shall have the happiness of being glorified with him. 2. Here is something that Christ instructs them in, concerning his sufferings, which was awakening, for as yet they were slow of heart to understand it (Joh 13:33): Little children, yet a little while I am with you, etc. Two things Christ here suggests, to quicken his disciples to improve their present opportunities; two serious words: - (1.) That his stay in this world, to be with them here, they would find to be very short. Little children. This compellation does not bespeak so much their weakness as his tenderness and compassion; he speaks to them with the affection of a father, now that he is about to leaven them, and to leave blessings with them. Know this, then, that yet a little while I am with you. Whether we understand this as referring to his death or his ascension it comes much to one; he had but a little time to spend with them, and therefore, [1.] Let them improve the advantage they now had. If they had any good question to ask, if they would have any advice, instruction, or comfort, let them speak quickly; for yet a little while I am with you. We must make the best of the helps we have for our souls while we have them, because we shall not have them long; they will be taken from us, or we from them. [2.] Let them not doat upon his bodily presence, as if their happiness and comfort were bound up in that; no, they must think of living without it; not be always little children, but go alone, without their nurses. Ways and means are appointed but for a little while, and are not to be rested in, but pressed through to our rest, to which they have a reference. (2.) That their following him to the other world, to be with him there, they would find to be very difficult. What he had said to the Jews (Joh 7:34) he saith to his disciples; for they have need to be quickened by the same considerations that are propounded for the convincing and awakening of sinners. Christ tells them here, [1.] That when he was gone they would feel the want of him; You shall seek me, that is "you shall wish you had me again with you." We are often taught the worth of mercies by the want of them. Though the presence of the Comforter yielded them real and effectual relief in straits and difficulties, yet it was not such a sensible satisfaction as his bodily presence would have been to those who had been used to it. But observe, Christ said to the Jews, You shall seek me and not find me; but to the disciples he only saith, You shall seek me, intimating that though they should not find his bodily presence any more than the Jews, yet they should find that which was tantamount, and should not seek in vain. When they sought his body in the sepulchre, though they did not find it, yet they sought to good purpose. [2.] That whither he went they could not come, which suggests to them high thoughts of him, who was going to an invisible inaccessible world, to dwell in that light which none can approach unto; and also low thoughts of themselves, and serious thoughts of their future state. Christ tells them that they could not follow him (as Joshua told the people that they could not serve the Lord) only to quicken them to so much the more diligence and care. They could not follow him to his cross, for they had not courage and resolution; it appeared that they could not when they all forsook him and fled. Nor could they follow him to his crown, for they had not a sufficiency of their own, nor were their work and warfare yet finished. II. He discourses with them concerning the great duty of brotherly love (Joh 13:34, Joh 13:35): You shall love one another. Judas was now gone out, and had proved himself a false brother; but they must not therefore harbour such jealousies and suspicions one of another as would be the bane of love: though there was one Judas among them, yet they were not all Judases. Now that the enmity of the Jews against Christ and his followers was swelling to the height, and they must expect such treatment as their Master had, it concerned them by brotherly love to strengthen one another's hands. Three arguments for mutual love are here urged: - 1. The command of their Master (Joh 13:34): A new commandment I give unto you. He not only commends it as amiable and pleasant, not only counsels it as excellent and profitable, but commands it, and makes it one of the fundamental laws of his kingdom; it goes a-breast with the command of believing in Christ, Jo1 3:23; Pe1 1:22. It is the command of our ruler, who has a right to give law to us; it is the command of our Redeemer, who gives us this law in order to the curing of our spiritual diseases and the preparing of us for our eternal bliss. It is a new commandment; that is, (1.) It is a renewed commandment; it was a commandment from the beginning (Jo1 2:7), as old as the law of nature, it was the second great commandment of the law of Moses; yet, because it is also one of the great commandments of the New Testament, of Christ the new Lawgiver, it is called a new commandment; it is like an old book in a new edition corrected and enlarged. This commandment has been so corrupted by the traditions of the Jewish church that when Christ revived it, and set it in a true light, it might well be called a new commandment. Laws of revenge and retaliation were so much in vogue, and self-love had so much the ascendant, that the law of brotherly love was forgotten as obsolete and out of date; so that as it came from Christ new, it was new to the people. (2.) It is an excellent command, as a new song is an excellent song, that has an uncommon gratefulness in it. (3.) It is an everlasting command; so strangely new as to be always so; as the new covenant, which shall never decay (Heb 8:13); it shall be new to eternity, when faith and hope are antiquated. (4.) As Christ gives it, it is new. Before it was, Thou shalt love thy neighbour; now it is, You shall love one another; it is pressed in a more winning way when it is thus pressed as mutual duty owing to one another. 2. The example of their Saviour is another argument for brotherly love: As I have loved you. It is this that makes it a new commandment - that this rule and reason of love (as I have loved you) is perfectly new, and such as had been hidden from ages and generations. Understand this, (1.) Of all the instances of Christ's love to his disciples, which they had already experienced during the time he went in and out among them. He spoke kindly to them, concerned himself heartily for them, and for their welfare, instructed, counselled, and comforted them, prayed with them and for them, vindicated them when they were accused, took their part when they were run down, and publicly owned them to be dearer to him that his mother, or sister, or brother. He reproved them for what was amiss, and yet compassionately bore with their failings, excused them, made the best of them, and passed by many an oversight. Thus he had loved them, and just now washed their feet; and thus they must love one another, and love to the end. Or, (2.) It may be understood of the special instance of love to all his disciples which he was now about to give, in laying down his life for them. Greater love hath no man than this, Joh 15:13. Has he thus loved us all? Justly may he expect that we should be loving to one another. Not that we are capable of doing any thing of the same nature for each other (Psa 49:7), but we must love one another in some respects after the same manner; we must set this before us as our copy, and take directions from it. Our love to one another must be free and ready, laborious and expensive, constant and persevering; it must be love to the souls one of another. We must also love one another from this motive, and upon this consideration - because Christ has loved us. See Rom 15:1, Rom 15:3; Eph 5:2, Eph 5:25; Phi 2:1-5. 3. The reputation of their profession (Joh 13:35): By this shall all men know that you are my disciples, if you have love one to another. Observe, We must have love, not only show love, but have it in the root and habit of it, and have it when there is not any present occasion to show it; have it ready. "Hereby it will appear that you are indeed my followers by following me in this." Note, Brotherly love is the badge of Christ's disciples. By this he knows them, by this they may know themselves (Jo1 2:14), and by this others may know them. This is the livery of his family, the distinguishing character of his disciples; this he would have them noted for, as that wherein they excelled all others - their loving one another. This was what their Master was famous for; all that ever heard of him have heard of his love, his great love; and therefore, if you see any people more affectionate one to another than what is common, say, "Certainly these are the followers of Christ, they have been with Jesus." Now by this it appears, (1.) That the heart of Christ was very much upon it, that his disciples should love one another. In this they must be singular; whereas the way of the world is to be every one for himself, they should be hearty for one another. He does not say, By this shall men know that you are my disciples - if you work miracles, for a worker of miracles is but a cypher without charity (Co1 13:1, Co1 13:2); but if you love one another from a principle of self-denial and gratitude to Christ. This Christ would have to be the proprium of his religion, the principal note of the true church. (2.) That it is the true honour of Christ's disciples to excel in brotherly love. Nothing will be more effectual than this to recommend them to the esteem and respect of others. See what a powerful attractive it was, Act 2:46, Act 2:47. Tertullian speaks of it as the glory of the primitive church that the Christians were known by their affection to one another. Their adversaries took notice of it, and said, See how these Christians love one another, Apol. cap. 39. (3.) That, if the followers of Christ do not love one another, they not only cast an unjust reproach upon their profession, but give just cause to suspect their own sincerity. O Jesus! are these thy Christians, these passionate, malicious, spiteful, ill-natured people? Is this thy son's coat? When our brethren stand in need of help from us, and we have an opportunity of being serviceable to them, when they differ in opinion and practice from us, or are any ways rivals with or provoking to us, and so we have an occasion to condescend and forgive, in such cases as this it will be known whether we have this badge of Christ's disciples.
Tyndale Open Study Notes
13:31–17:26 The Old Testament and later Jewish literature include numerous examples of farewells in which a dying person offers last words to intimate friends (see Gen 49:1-27; Deut 31–34; Josh 23–24; 1 Sam 12; 1 Chr 28:1–29:30). Such farewells used a standard form. The dying person, surrounded by his loved ones, comforted them and exhorted them to obey the law. He prayed and blessed them and often left behind some writings. In some cases, the departing person passed on his “spirit” to his followers or his successor (see Num 27:18; Deut 34:9; 2 Kgs 2:9-14). Each of these elements is present in Jesus’ farewell. • This section is often called the Upper Room Discourse, since the meal was taken in an “upstairs room” (Luke 22:39). 13:31 The time has come: Judas’s departure into the night marks a solemn divide in the plot of the Gospel. Jesus was left with his intimate friends as the hour of glory was dawning. This time was launched by Judas’s betrayal, and it culminated in the resurrection.