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Introduction
Introduction
Jesus Begins His “Farewell” ()
Judas’ departure is an important turning point in the gospel. Jesus is now left with “his own” (), those who are his intimate followers. And it only remains for him to give them his final instructions. The arrival of the Greeks in signaled that the “hour” was near at hand. In we are told that it has arrived. “Now is the Son of Man glorified and God is glorified in him.” Except for Jesus’ personal exchange with Peter in , Jesus addresses the entire group of Eleven even when he is interrupted by Thomas (), Phillip (), and Judas (not Iscariot, ). In fact to comprises Jesus’ lengthy “Farewell Discourse” in which he not only talks specifically about his departure, but he prays a “departure prayer” in a tradition with deep roots in the Old Testament.
The parallels between Jesus’ farewell and those of dying teachers and leaders in antiquity have been studied extensively. Jacob’s last words in are typical of this form. The end of Deuteronomy provides an excellent example of Moses’ farewell (). Not only does the prophet identify his successor, but he gives teachings that must be recorded and a final blessing (cf. for Joshua). Later apocryphal Jewish literature from Jesus’ day offers more tantalizing parallels. In the Testaments of the Twelve Patriarchs each of the twelve sons of Jacob give farewell instructions, blessings and prayers. In the Testament of Moses, we overhear Moses’ final words to Israel and Joshua. We even possess “testaments” of Solomon, Job, Isaac, and Adam. These are “fictionalized” farewells imagined by Jewish authors between 100 b.c. and a.d. 200 and so they give us an excellent picture into the “farewell” of Jesus.
Several literary patterns are usually found in Jewish Testaments, as the dying or departing person speaks with his closest friends and family. For instance, the Testaments always show a concern for the comfort and encouragement of those left behind. Often there is an exhortation to obey the law and a deposit of writings is left behind. In some cases, the departing person passes his “spirit” to his followers or successor. Elijah and Moses do this respectively for Elisha and Joshua (; ). In the farewell of Jesus many of these elements likewise appear. Jesus encourages his disciples and comforts them (). He also urges them to be obedient (; ), and from John’s perspective the “literary deposit” Jesus leaves behind is the Fourth Gospel itself. Jesus also promises that his Spirit will indwell and empower his followers following his death (, ; ; , ). Therefore we have in all of the classic elements of Jewish farewell.
Alone with the Eleven, Jesus speaks openly of his glorification. Throughout Jesus’ life of perfect obedience, God has been honored. God’s power has also been made visible through the many signs of Jesus’ ministry. Now the hour of glorification has dawned and even in washing his disciples’ feet, Jesus has revealed more of God’s glory. Jesus’ glory thus occurs when God’s glory radiates through him. And the supreme place where this divine radiance will be visible will be on the cross (“God will glorify him at once …” ). This future glorification, then, is not distant. It will unfold at the end of this momentous week: Jesus’ death, resurrection, and ascension.
Jesus’ departure is a major theme in the farewell discourse (). In and in Jesus had told his public audiences that he was departing and in each case there was profound misunderstanding. His theme to these previous Jewish leaders was that in his departure they would no longer be able to find him—that his revelation would be closed. is thus a crucial thought for the farewell discourse—and it is balanced by the words of assurance that are threaded through the balance of the discourse for his intimate friends. He is departing so that he can prepare for their arrival (). His desire is not to abandon them (), but to enjoy their fellowship in perpetuity. Jesus possesses life that goes beyond the grave and those who believe in him will possess the same life with him (). Therefore Peter will shortly be assured that soon after Jesus’ departure he “will follow” his master to where he is ().
Burge, G. M. (2005). Gospel of John. In C. A. Evans & C. A. Bubeck (Eds.), John’s Gospel, Hebrews–Revelation (First Edition, pp. 124–125). Colorado Springs, CO; Paris, ON; Eastbourne: David C Cook.
Matthew Henry
This and what follows, to the end of ch. , 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),
Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 2010). Peabody: Hendrickson.
Glory of the Son
Glory of the Son
is glorified Because Jesus allowed God’s will to be done when presented with the option of stopping the person who would betray Him, God makes Jesus great.
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.) 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.
Calvin
Now is the Son of man glorified. The last hour was at hand; Christ knew that the minds of his disciples were very weak, and, therefore, he endeavoured, by every possible method, to support them, that they might not give way. Even at the present day, the remembrance of the cross of Christ is sufficient to make us tremble, were we not instantly met by the consolation, that he triumphed in the cross, having obtained a victory over Satan, sin, and death. What, then, might have happened to the Apostles, when they saw the Lord soon dragged to the cross, loaded with every kind of reproaches? Might not an exhibition so melancholy and revolting have overwhelmed them a hundred times? Christ, therefore, provides against this danger, and withdraws them from the outward aspect of death to its spiritual fruit. Whatever ignominy, then, may be seen in the cross, fitted to confound believers, yet Christ testifies that the same cross brings glory and honour to him.
Calvin, J., & Pringle, W. (2010). Commentary on the Gospel according to John (Vol. 2, pp. 72–73). Bellingham, WA: Logos Bible Software.
(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 ; . God is love, and herein he hath commended his love.
Calvin
And God is glorified in him. This clause, which immediately follows the other, is added for confirmation; for it was a paradoxical statement, that the glory of the Son of man arose from a death which was reckoned ignominious among men, and was even accursed before God. He shows, therefore, in what manner he would obtain glory to himself from such a death. It is, because by it he glorifies God the Father; for in the cross of Christ, as in a magnificent theatre, the inestimable goodness of God is displayed before the whole world. In all the creatures, indeed, both high and low, the glory of God shines, but nowhere has it shone more brightly than in the cross, in which there has been an astonishing change of things, the condemnation of all men has been manifested, sin has been blotted out, salvation has been restored to men; and, in short, the whole world has been renewed, and every thing restored to good order.
Calvin, J., & Pringle, W. (2010). Commentary on the Gospel according to John (Vol. 2, p. 73). Bellingham, WA: Logos Bible Software.
(3.) That he should himself be greatly glorified after them, in consideration of God’s being greatly glorified by them, v. . Observe how he enlarges upon it.
Calvin
. If God is glorified. Christ concludes that he will obtain a glorious triumph by his death; because his sole design in it is, to glorify his Father; for the Father did not seek his glory from the death of his Son in such a manner as not to make the Son a partaker of that glory. He promises, therefore, that when the ignominy which he shall endure for a short time has been effaced, illustrious honour will be displayed in his death. And this too was accomplished; for the death of the cross, which Christ suffered, is so far from obscuring his high rank, that in that death his high rank is chiefly displayed, since there his amazing love to mankind, his infinite righteousness in atoning for sin and appeasing the wrath of God, his wonderful power in conquering death, subduing Satan, and, at length, opening heaven, blazed with full brightness. This doctrine is now extended also to all of us; for though the whole world should conspire to cover us with infamy, yet if we sincerely and honestly endeavour to promote the glory of God, we ought not to doubt that God will also glorify us.
Calvin, J., & Pringle, W. (2010). Commentary on the Gospel according to John (Vol. 2, p. 74). Bellingham, WA: Logos Bible Software.
[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.
Calvin
And will immediately glorify him. Christ heightens the consolation by arguments drawn from the shortness of the time, when he promises that it will take place immediately. And though this glory began at the day of his resurrection, yet what is chiefly described here is the extension of it, which followed immediately afterwards, when, raising the dead by the power of the Gospel and of his Spirit, he created a new people for himself; for the honour which peculiarly belongs to the death of Christ, is the fruit which sprung from it for the salvation of men.
Calvin, J., & Pringle, W. (2010). Commentary on the Gospel according to John (Vol. 2, p. 74). Bellingham, WA: Logos Bible Software.
[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, ch. . He shall sit down with the Father upon his throne, . 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, . [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, . Secondly, Those who mind the business of glorifying God no doubt shall have the happiness of being glorified with him.
Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 2010). Peabody: Hendrickson.
Where I am going you cannot come Jesus refers to His death and resurrection.
13:31 Son of Man Jesus understands that He must suffer in order for His role as the Son of Man to be fulfilled and for God to glorify Him. See note on (compare and note).
Fatherly Affection
Fatherly Affection
Children A common way for a teacher to address disciples.
Calvin
. Little children, yet a little while am I with you. As it was impossible that the disciples should not be deeply grieved at their Master’s departure, so he gives them early warning that he will no longer be with them, and, at the same time, exhorts them to patience. Lastly, to remove unseasonable eagerness of desire, he declares that they cannot immediately follow him. In calling them little children, he shows, by that gentle appellation, that his reason for departing from them is not that he cares little about their welfare, for he loves them very tenderly. True, the object which he had in view in clothing himself with our flesh was, that he might be our brother, but by that other name he expresses more strongly the ardour of his love.
Calvin, J., & Pringle, W. (2010). Commentary on the Gospel according to John (Vol. 2, pp. 74–75). Bellingham, WA: Logos Bible Software.
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 (v. ): 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 (ch. ) 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.
Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 2010). Peabody: Hendrickson.
Duty of Love
Duty of Love
Jesus speaks of a “new commandment” here in verses and later on in . That the disciples are to love one another is nothing new (). That they are to love each other with the sort of love modeled by Jesus is something dramatic. Love characterizes Jesus’ relationship with God (; ; ). This love is manifested in his obedience to the Father’s will (“… the world must learn that I love the Father and that I do exactly what my Father has commanded me” ). Therefore disciples are to reflect the sort of love known to Jesus—a love expressed through committed obedience. “As I have loved you” points to Jesus’ most immediate act of love (the footwashing) and means that to truly love another, we must pursue a life of servanthood and sacrifice.
But Jesus also talked about “newness” in another sense in the context of the supper. Following the (synoptic) supper Jesus referred to the “new” covenant now established in his sacrifice. He said he would not again drink wine till he did it “new” in the kingdom of heaven. This newness may be a signal that Jesus is talking about life in a new, messianic era. This new command is the feature of life together that must characterize his followers. This is a community that was born through the generous, loving act of God to visit and save his people. And now this same love should permeate their community.
Burge, G. M. (2005). Gospel of John. In C. A. Evans & C. A. Bubeck (Eds.), John’s Gospel, Hebrews–Revelation (First Edition, p. 125). Colorado Springs, CO; Paris, ON; Eastbourne: David C Cook.
He discourses with them concerning the great duty of brotherly love (v. , ): 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:—
Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 2010). Peabody: Hendrickson.
Calvin
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 vigour. 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, (.)
Calvin, J., & Pringle, W. (2010). Commentary on the Gospel according to John (Vol. 2, pp. 75–76). Bellingham, WA: Logos Bible Software.
just as I have loved you Jesus inserts this phrase into the commandment from . The new part of the commandment is that Jesus’ disciples are instructed to love other people the way Jesus loved them—serving them like a slave would, as He does in this scene, even to the point of laying down their lives for others.
The command of their Master (v. ): 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, ; . 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 (), 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 (); 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, ch. . 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 (), 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 , ; , ; .
Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (pp. 2010–2011). Peabody: Hendrickson.
Calvin
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.
Calvin, J., & Pringle, W. (2010). Commentary on the Gospel according to John (Vol. 2, p. 76). Bellingham, WA: Logos Bible Software.
everyone will know The indicator of a Christian is the way they treat others.
The reputation of their profession (v. ): 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 (), 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 (, ); 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, , . 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. . (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.
Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 2011). Peabody: Hendrickson.
Calvin
By this all men will know. Christ again confirms what he had formerly said, that they who mutually love one another have not been in vain taught in his school; as if he had said, “Not only will you know that you are my disciples, but your profession will also be acknowledged by others to be sincere.” Since Christ lays down this mark for distinguishing between his disciples and strangers, they who lay aside brotherly love, and adopt new and invented modes of worship, labour in vain; and folly of this kind prevails at this day in Popery. Nor is it superfluous that Christ dwells so largely on this subject. There is no greater agreement between the love of ourselves, and the love of our neighbour, than there is between fire and water. Self-love keeps all our senses bound in such a manner that brotherly love is altogether banished; and yet we think that we fully discharge our duty, because Satan has many enticements to deceive us, that we may not perceive our faults. Whoever, then, desires to be truly a disciple of Christ, and to be acknowledged by God, let him form and direct his whole life to love the brethren, and let him pursue this object with diligence.
Calvin, J., & Pringle, W. (2010). Commentary on the Gospel according to John (Vol. 2, pp. 76–77). Bellingham, WA: Logos Bible Software.
Conclusion
Conclusion
When Judas glided out of the supper-room on his terrible mission, a weight seemed to be lifted from the spirit of Jesus. The words which fell from Him, however, indicated that He not only felt the relief of being rid of a disturbing element in the company, but that He recognised that a crisis in His own career had been reached and successfully passed through. “Now is the Son of man glorified, and God is glorified in Him.” In sending Judas forth He had in point of fact delivered Himself to death. He had taken the step which cannot be withdrawn, and He is conscious of taking it in fulfilment of the will of the Father. The conflict in His own mind is revealed only by the decision of the victory. No man in soundness of body and of mind can voluntarily give himself to die without seeing clearly other possibilities, and without feeling it to be a hard and painful thing to relinquish life. Jesus had made up His mind. His death is the beginning of His glorification. In choosing the cross He chooses the crown. “The Son of man is glorified” in His perfect self-sacrifice that wins all men to Him; and God is glorified in Him because this sacrifice is a tribute at once to the justice and the love of God. The Cross reveals God as nothing else does.
Not only has this decision glorified the Son of man and God through Him and in Him, but as a consequence “God will glorify” the Son of man “in Himself.” He will lift Him to participation in the Divine glory. It was well that the disciples should know that this would “straightway” result from all that their Master was now to pass through; that the perfect sympathy with the Father’s will which He was now showing would be rewarded by permanent participation in the authority of God. It must be through such an one as their Lord, who is absolutely at one with God, that God fulfils His purpose towards men. By this life and death of perfect obedience, of absolute devotedness to God and man, Christ necessarily wins dominion over human affairs and exercises a determining influence on all that is to be. In all that Christ did upon earth God was glorified; His holiness, His fatherly love were manifested to men: in all that God now does upon earth Christ will be glorified; the uniqueness and power of His life will become more manifest, the supremacy of His Spirit be more and more apparent.
This glorification was not the far-off result of the impending sacrifice. It was to date from the present hour and to begin in the sacrifice. God will glorify Him “straightway.” “Yet a little while” was He to be with His disciples. Therefore does He tenderly address them, recognising their incompetence, their inability to stand alone, as “little children”; and in view of the exhibition of bad feeling, and even of treachery, which the Twelve had at that very hour given, His commandment, “Love one an other,” comes with a tenfold significance. I am leaving you, He says: put away, then, all heart-burnings and jealousies; cling together; do not let quarrels and envyings divide you. This was to be their safeguard when He left them and went where they could not come. “A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are My disciples, if ye have love one to another.”
The commandment to love our neighbour as ourselves was no new commandment. But to love “as I have loved you” was so new that its practice was enough to identify a man as a disciple of Christ. The manner and the measure of the love that is possible and that is commanded could not even be understood until Christ’s love was revealed. But probably what Jesus had even more directly in view was the love that was to bind His followers together* and make them one solid body. It was on their mutual attachment that the very existence of the Christian Church depended; and this love of men to one another springing out of the love of Christ for them, and Because of their acknowledgment and love of a common Lord, was a new thing in the world. The bond to Christ proved itself stronger than all other ties, and those who cherished a common love to Him were drawn to one another more closely than even to blood relations. In fact, Christ, by His love for men, has created a new bond, and that the strongest by which men can be bound to one another. As the Christian Church is a new institution upon earth, so is the principle which forms it a new principle. The principle has, indeed, too often been hidden from sight, if not smothered, by the institution; too little has love been regarded as the one thing by which the disciple of Christ is to be recognised, the one note of the true Church. But that this form of love was a new thing upon earth is apparent.†
Dods, M. (1903). The Gospel of St. John. In W. Robertson Nicoll (Ed.), The Expositor’s Bible: Luke to Galatians (Vol. 5, p. 220). Hartford, CT: S.S. Scranton Co.