When he therefore was gone out, Jesus said: Now is the Son of man glorified, and God is glorified in him.

“(t. xxxii. 17.) After the glory of His miracles, and His transfiguration, the next glorifying of the Son of man began, when Judas went out with Satan, who had entered into him; Therefore when he was gone out, Jems said, Now is the Son of man glorified, and God is glorified in Him. For it is not the eternal only-begotten Word, but the glory of the Man born of the seed of David, which is here meant. Christ at His death, in which He glorified God, having spoiled principalities and powers, made a shew of them, openly triumphing over them. (Colos. 2:15) And again, Made peace by the blood of His cross, to reconcile all things unto Himself, whether they be things in earth, or things in heaven. (Colos. 1:20) Thus the Son of man was glorified, and God glorified in Him; for Christ cannot be glorified, except the Father be glorified with Him. But whoever is glorified, is glorified by some one. By whom then is the Son of man glorified? He tells you; If God be glorified in Him, God shall also glorify Him in Himself, and shall straightway glorify Him.”

“(xi. de. Trin. c. 42) That God is glorified in Him, refers to the glory of the body, which glory is the glory of God, in that the body borrows its glory from its association with the Divine nature. Because God is glorified in Him, therefore He will glorify Him in Himself, in that He who reigns in the glory arising from the glory of God, He forthwith passes over into God’s glorya, leaving the dispensation of His manhood, wholly to abide in God. Nor is He silent as to the time: And shall straightway glorify Him. This referring to the glory of His resurrection which was immediately to follow His passion, which He mentions as present, because Judas had now gone out to betray Him; whereas that God would glorify Him in Himself, He reserves for the future. The glory of God was shewn in Him by the miracle of the resurrection; but He will abide in the glory of God when He has left the dispensation of subjection. The sense of these first words, Now is the Son of man glorified, is not doubtful: it is the glory of the flesh which is meant, not that of the Word. But what means the next, And God is glorified in Him? The Son of man is not another Person from the Son of God, for, the Word was made flesh. (John 1:14) How is God glorified in this Son of man, who is the Son of God? The next clause helps us; If God is glorified in Him, God also will glorify Him in Himself. A man is not glorified in himself, nor, on the other hand, does God who is glorified in man, because He receives glory, cease to be God. So the words, God is glorified in Him, either mean that Christ is glorified in the flesh, or that God is glorified in Christ. If God means Christ, it is Christ who is glorified in the flesh; if the Father, then it is the Sacrament of unity, the Father glorified in the Son. Again, God glorifies in Himself God glorified in the Son of man. This overthrows the impious doctrine that Christ is not very God, in verity of nature. For how can that which God glorifies in Himself be out of Himself? He whom the Father glorifies must be confessed to be in His glory, and He who is glorified in the glory of the Father, must be understood to be in the same case with the Father.”

“(Hom. lxxii. 2.) i. e. by Himself, not by any other. And shall straightway glorify Him, i. e. not at any distant time, but immediately, while He is yet on the very cross shall His glory appear. For the sun was darkened, rocks were rent, and many bodies of those that slept arose. In this way He restores the drooping spirits of His disciples, and persuades them, instead of sorrowing, to rejoice.”

“(Tr. lxiii. 2) Or thus: The unclean went out: the clean remained with their cleanser. Thus will it be when the tares are separated from the wheat; The righteous shall shine forth as the sun in the kingdom of their Father. (Matt. 13:43) Our Lord, foreseeing this, said, when Judas went out, as if the tares were now separated, and He left alone with the wheat, the holy Apostles, Now is the Son of man glorified; as if to say, Behold what will take place at My glorifying, at winch none of the wicked shall be present, none of the righteous shall perish. He does not say, Now is the glorifying of the Son of man signified; but, Now is the Son of man glorified; as it is not that rock signified Christ, but, That Rock was Christ. (1 Cor. 10:4) Scripture often speaks of the things signifying, as if they were the things signified. (c. 3). But the glorifying of the Son of man, is the glorifying of God in Him; as He adds, And God is glorified in Him, which He proceeds to explain; If God is glorified in Him—for He came not to do His own will, but the will of Him that sent Him—God shall also glorify Him in Himself, so that the human nature which was assumed by the eternal Word, shall also be endowed with eternity. And shall straightway glorify Him. He predicts His own resurrection, which was to follow immediately, not at the end of the world, like ours. Thus it is; Now is the Son of man glorified; the now referring not to His approaching Passion, but the resurrection which was immediately to follow it: as if that which was so very soon to be, had already taken place.”

“After the going-out of Judas to procure the death of the Lord, the Lord deals with his own departure to glory, and first he announces to them the glory to which he goes, that they may be consoled thereby; secondly he foretells to them his departure, at the place, "Little children, yet a little while I am with you," and so on. Now the glory to which he goes is the glorification and exaltation of Christ inasmuch as he is the Son of man: and this is what he says: "When therefore he was gone out," namely Judas, "Jesus said," to his disciples, "Now is the Son of man glorified," and so on. Here it must be known that to be clarified is the same as to be glorified: for glory is said as it were claria (brightness). Whence according to Ambrose, glory is "a bright knowledge accompanied with praise." Whence the expositors, where in the Greek it is "to clarify," translate "to glorify," and conversely. And thus what is said here, "now is the Son of man clarified," is the same as "glorified." It can therefore be expounded in a fourfold way, namely by referring it to the fourfold glory of Christ. First indeed to the glory of the cross; secondly to the glory of judiciary power; thirdly to the glory of the resurrection; fourthly to the glory of the knowledge of Christ in the faith of the peoples. For Scripture attributes this fourfold glory to Christ. First, then, Christ was clarified in the exaltation of the cross, whence also Paul says that his glory is in the cross itself, Galatians, last chapter, 14: "God forbid that I should glory, save in the cross of our Lord Jesus Christ." And Chrysostom expounds concerning this glory. Whence regarding this the Lord touches upon four things about the glory of the cross. First the glory itself, secondly the fruit of the glory, thirdly the author of the glory, fourthly the time of the glory. As to the first he says, "Now is the Son of man clarified," and so on. For it must be known that when something begins to come about, it seems as it were already to have been done. Now with Judas going out to lead the soldiers, the business of the Passion of Christ, through which he was to be glorified, seems to have been begun; and therefore he says "now is the Son of man clarified," etc., that is, the passion begins in which he will be glorified. For Christ was clarified through the passion of the cross, because through it he triumphed over his enemies, namely death and the Devil; Hebrews 2:14: "that through death he might destroy him who had the empire of death." Likewise because through it he joined earthly things to heavenly things; Colossians 1:20: "making peace through the blood of his cross, both as to the things that are on earth, and the things that are in heaven." Likewise because through it he obtained all kingdoms. Psalm 95:9, according to another reading: "Say among the nations, that the Lord hath reigned from the wood." Likewise because in it he showed many miracles: for the veil of the temple was torn, the earth was moved, the rocks were split, and the sun was darkened, and many bodies of the saints rose again, as is said in Matthew 27:51 and following. On account of this, then, with the passion imminent, he says "now is the Son of man clarified": as if to say, now my passion begins, which is my glorification. Now the fruit of this glory is that God may thereby be glorified; and therefore he says, "and God is clarified in him," that is, in the Son of man glorified: because the glory of the passion tends to this, that God may thereby be glorified. For if God is glorified by the death of Peter — below, last chapter, 19: "this he said, signifying by what death he should glorify God" — much more is he clarified through the death of Christ. Now the author of this glory is neither an angel nor a man, but God himself: and therefore he says, "if God is glorified in him," that is, if the glory is so great that God is thereby glorified, he ought not to have been clarified through another; but God himself "clarified him in himself," that is, through himself; below, chapter 17:5: "Father, glorify me with the glory which I had, before the world was, with thee." Now the time of this glory is speedy, because "immediately," that is, at once, "he will clarify him," that is, he will give him the clarification of the cross. For the cross, although to the Gentiles and to those who perish it is foolishness, yet to us who believe it is the greatest wisdom of God, and the power of God: 1 Corinthians 1:30. Now the second glory of Christ is the glory of judiciary power; Mark 13:26: "then shall they see the Son of man coming in the clouds, with great power and glory." And Augustine expounds concerning this glory, as is touched upon in the Gloss. Whence according to this he does four things here. First he sets down the glory of judiciary power; secondly he shows the merit by which one arrives at this; thirdly he expounds this; fourthly he demonstrates the principle of this glory. He says, then, as to the first, "now is the Son of man clarified." Here it must be known that in Sacred Scripture the things signified are called by the name of the things signifying, the signification not being expressed, according to that saying, 1 Corinthians 10:4: "and the rock was Christ." Where it does not say, the rock signifies Christ. Now in this deed, that Judas went out from the apostles, the figure of the future judgment is represented, where the wicked will be separated from the good, when he shall set the sheep on his right hand, but the goats on his left, as is had in Matthew 25:33. In this, then, that Judas went out, because the future judgment was figured; therefore the Lord, after the going-out of Judas, deals with the glory of judiciary power, by which he is to judge, saying "now is the Son of man clarified," that is, through his going-out the glory of the Son of man is represented, which he will have in the judgment, where none of the wicked will remain, where none of the good will perish. Now it is not said: now the glorification of the Son of man is signified; but "now is the Son of man clarified," according to the manner of Sacred Scripture aforesaid. Now the merit of this glorification is that God may be glorified in him. For God is clarified in those who seek to do his will, not their own; and such was Christ; above, chapter 6:38: "I came not to do my own will, but the will of him that sent me." And therefore "God is clarified in him." Now he expounds this when he says, "if God is clarified in him," that is, if in doing the will of God he clarifies God, deservedly "God will clarify him in himself," namely that the human nature which was taken up by the eternal Word may also be granted immortal eternity; and therefore "in himself," that is, in his own glory; Philippians 2:9: "for which cause he hath exalted him, and hath given him a name which is above all names." That very glorification, then, by which God is glorified in Christ, is the merit in which Christ, according as he is man, is glorified "in himself," that is, in the glory of God. And this was when human nature, having laid aside infirmity through the death of the cross, received the glory of immortality in the resurrection. Hence the resurrection itself was the principle by which this glory was begun. Therefore he says, "and immediately he will clarify him," in the resurrection, which indeed will be at once, according to that Psalm 107:3: "I will rise early." And elsewhere, Psalm 15:10: "Thou shalt not suffer thy holy one to see corruption." The third glory of Christ is the glory of the resurrection, concerning which it is said, Romans 6:4: "as Christ is risen through the glory of the Father, so we also may walk in newness of life." And Hilary, and also in part Augustine, expound concerning this glory. And according to this, first Christ foretells this his glory, saying "now is the Son of man clarified." And he speaks of the future by way of the past: because the things which we believe will come about immediately, we hold as it were already done. Now the glory of the resurrection was near at hand and imminent; and therefore he says "now is he clarified," as though the body, by association with the divine nature, had in a certain manner attained the glory of the divinity. Secondly he adjoins the cause of this glorification, and very subtly: for, as he himself says, the humanity of Christ was glorified in the resurrection from the conjunction of the divine nature assuming it in the person of the Word, because this is said in Psalm 15:10: "Thou wilt not leave my soul in hell, nor wilt thou suffer thy holy one" — who is the holy of holies — "to see corruption." Such glory is also owed to Christ as man inasmuch as he is God. We too shall have the glory of the resurrection only insofar as we are participants of the divinity; Romans 8:11: "he who raised up Jesus Christ from the dead, shall also quicken your mortal bodies, because of his Spirit that dwelleth in you." And therefore he says that "the Son of man," namely Christ, according to his human nature, "is clarified," through the resurrection. And who will clarify him? "God," he says, "will clarify him in himself," that is, that Christ as man, who reigns in the glory that is from the glory of God, may himself thence pass over into the glory of God, namely remaining wholly in God; as if deified from that dispensation by which he is man. Just as if I were to say: the lamp is bright, because fire shines brightly in it. That, then, which sends forth rays of brightness to the humanity of Christ is God: and thus the humanity of Christ is clarified by the glory of his divinity, and the humanity of Christ is brought into the glory of the divinity, not through a transmutation of nature, but through a participation of glory, inasmuch as Christ himself, as man, is adored as God; Philippians 2:9: "for which cause God also exalted him, and gave him a name which is above all names, that in the name of Jesus every knee should bow." And therefore he says, "and God is clarified in him," that is, if it is so that the glory of the divinity overflows onto the glory of the humanity, "God clarified him," that is, made him a partaker of his own glory, taking him up into his own glory. Philippians 2:11: "every tongue should confess that the Lord Jesus is in the glory of God the Father." And thus the glory of Christ is twofold. One is that which is in his humanity, derived from the divinity; the other is that of the divinity, to which the humanity is in a certain manner taken up, as has been said: but the one and the other in a different way. For the first glory had a beginning in time, and therefore he speaks of it in the past, saying "and God clarified him in himself," which was on the day of the resurrection. The second glory is perpetual, because from eternity the Word of God is God, to which glory the humanity of Christ, once assumed, will be glorified forever; whence of this he speaks in the future, saying "and immediately he will clarify him," that is, he will always make him to be in that glory forever. The fourth glory of Christ is the glory of the knowledge had of him in the faith of the peoples; and Origen expounds concerning this. Here it must be noted that glory, according to him, is understood in one way in the common usage of men, and in another way in Scripture. For according to common usage, glory is nothing other than praises conferred by many, or "a bright knowledge accompanied with praise," as Ambrose says; in Sacred Scripture glory imports a certain divine sign upon men. Whence Exodus 40:32: "the glory of the Lord appeared upon the tabernacle," that is, a certain divine sign rested upon it. And likewise that which is said of the face of Moses, that it had been glorified. And just as glory bodily denotes a certain divine sign upon men, so also spiritually the understanding of man is said to be glorified when, thus deified, and transcending all material things, it is raised to the knowledge of God: for by this he is made a partaker of his glory, 2 Corinthians 3:18: "but we, with open face beholding the glory of the Lord, are transformed into the same image." If, then, whoever knows God is glorified, and is made a partaker of glory, it is manifest that Christ, who most perfectly knew God, being as it were the splendor of the whole divine glory, Hebrews 1:3, and being able to receive the brightness of the whole divine glory; if, I say, it is so; Christ is most perfectly glorified, and also all who know God have this from Christ. But that Christ was thus glorified in the most perfect knowledge and participation of the divinity, men did not yet know: and therefore, although he was glorified in himself, he was not yet glorified in the knowledge of men. But he began to have this glory in the resurrection and in the passion, in which men began to know his power and his divinity. Concerning this, then, his glorification, the Lord, speaking here, says "now is the Son of man clarified," namely, according to his humanity, in his passion, which was imminent, he became clear in the knowledge of men; and "God," namely the Father, "is glorified in him." For the Son not only reveals himself, but also the Father; below, chapter 17:6: "Father, I have manifested thy name": and therefore not only is the Son clarified, but also the Father; Matthew 11:27: "no one knoweth the Father but the Son, and he to whom the Son will reveal him." And he says "in him," because he who sees the Son, sees also the Father: below, chapter 14:9. Now it belongs to one who is greater to repay something greater, and therefore he adds, "and if God is clarified in him," that is, if from the brightness of the Son of man the glory of God the Father in a certain manner grows, inasmuch as he is known the more by all, "God also clarified him in himself," that is, made it known, that Jesus Christ is in his own glory. And this is not delayed, because "immediately he will clarify him," that is, at once, and so on.”

“When, therefore , he had gone forth , Jesus said , Now is the Son of Man glorified, and God is glorified in Him — “ is glorified equivalent to “ is soon to be glorified f the perfect put for the immediate future; Judas is now gone forth to betray Me, therefore is my cross and death nigh at hand, and so far is it from bringing ignominy on Me that* on the contrary, by it I am to be supremely glorified. For in it shall I be recognised as not only man and the Son of man, but also the Son of God and God ; for the Divinity that lieth veiled in My humanity shall be recognised by the darkening of the sun, the cleaving asunder of rocks, the opening of sepulchres, the rising up of the dead, and the quaking of all the earth, — all these things shall show forth that God suffereth and dieth upon the cross. And again by its effects, for by the cross will I subjugate to Myself the whole world, all the devils, and sin, death and hell, as the God and Lord of all things. So S. Chrysostom, Cyril, and others. And here, note that by these signs God and the Godhead Digitized by v^iOOQLe 70 of Christ not only glorified the humanity of Christ but Itself also ; for in them was made manifest the infinite goodness, power, wisdom, majesty, and glory of Chrises Godhead”

“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.”

“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.”

“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!”