János 13:32 Kommentár

Our Saviour having finished his public discourses, in which he "endured the contradiction of sinners," now applies himself to a private conversation with his friends, in which he designed the consolation of saints. Henceforward we have an account of what passed between him and his disciples, who were to be entrusted with the affairs of his household, when he was gone into a far country; the necessary instructions and comforts he furnished them with. His hour being at hand, he applies himself to set his house in order. In this chapter I. He washes his disciples' feet (v. 1-17). II. He foretels who should betray him (Joh 13:18-30). III. He instructs them in the great doctrine of his own death, and the great duty of brotherly love (Joh 13:31-35). IV. He foretels Peter's denying him (Joh 13:36-38).

Now before the feast of the passover,.... This feast was instituted as a memorial of the deliverance of the children of Israel out of Egypt, and was an eminent type of Christ; and this passover was what Christ had greatly desired, it being his last, and when he was to express his great love to his people, mentioned here, by dying for them. It was two days before this feast, so the Persic version reads this text, at Bethany, in the house of Simon the leper, that the things recorded in this chapter were transacted; see Mat 26:2; when Jesus knew that his hour was come that he should depart out of this world to the Father. The death of Christ is here signified by a departing out of this world, a way of speaking frequently used by the Jews as expressive of death; See Gill on Phi 1:23. Much such a phrase is made use of concerning Moses, of whom it is said (p), that the fourth song that was sung in the world, was sung by him "when "his time was come", , "to depart out of the world";'' an easy and familiar form of speech to express death by, as if it was only a removing front one place to another. The place from whence Christ was about to remove is called "this world": this present world, into which he was come to save sinners, and in which he then was, and where he had already met with very ill usage, and barbarous treatment, and was to meet with more: where he was going is said to be "to the Father", in whose bosom he lay, by whom he was sent, from whom he came; to his God and Father, and the God and Father of all his people, to take his place in their nature at his right hand. A time or hour was fixed for this; for as there was a set time, called "the fulness of time", agreed upon for his coming into the world, so there was for his going out of it: and now this "his hour was come"; the time was now up, or at least very near at hand; and he "knew" it, being God omniscient, which gave him no uneasiness: nor did it in the least alienate his affections from his people: for having loved his own which were in the world, he loved them to the end. The objects of his love are described by his property in them, "his own"; by whom are meant, not all mankind, who are his by creation; nor the Jews, who were his nation and countrymen according to the flesh; nor the twelve apostles only, whom he had chosen; but all the elect of God, who are his own, by his choice of them, by the Father's gift of them to him, by the purchase he made of them with his blood, and by his effectual call of them by his grace: these are also described by their condition and situation, "which were in the world"; which is not said to distinguish them from the saints that were in heaven, or to express their former state of unregeneracy, but their present situation in this vain and evil world, which is no objection to Christ's love to them; for though whilst in this world they carry about with them a body of sin and death, are liable to many snares and temptations, and are involved in the troubles, and exposed to the hatred of the world, yet are, and always will be, the objects of the love and care of Christ. The acts of his love to them are expressed both in time past, and to come: "having loved" them; so he did from everlasting, with a love of complacency and delight, which he showed as early by espousing their persons to himself, by undertaking their cause, by taking the charge of their persons, and the care of both their grace and glory, and in time by assuming their nature; and having done all this, "he loved them to the end": and which he showed by dying for them; and continues to show by interceding for them in heaven, by supplying them with all grace, and by preserving them from a final and total falling away; and he will at last introduce them into his kingdom and glory, when they shall be for ever with him; and so that love to them continues not only to the end of his own life, nor barely to the end of theirs, but to the end of the world, and for ever; and so , signifies, and is rendered "continually", Luk 18:5, and in the Septuagint on Psa 9:6 answers to which signifies "for ever"; and is so translated here by the Ethiopic version. (p) Targum in Cant. i. 1, 7. Vid. Bereshit Rabba, sect. 96. fol. 84. 1. & Debarim Rabba, sect. 11. fol. 245. 2.

If God be glorified in him,.... Seeing this is a certain truth, is indisputably matter of fact, that all the perfections of God are glorified in Christ, by his sufferings and death: God shall also glorify him in himself; either "with himself"; with his own glory, which was promised to Christ, and which he had before the world was, and for which he prays, Joh 17:5, or by himself: by his own power, in raising him from the dead, setting him at his own right hand, and crowning him with glory and honour: and shall straightway glorify him; this he will do very quickly, he will not leave him in the grave, nor suffer him to see corruption; he will raise him again the third day, and give him glory.

(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 shown 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.

The meaning of his opening words can hardly be disputed when he says, “Now is the Son of man glorified.” He was saying that all the glory that [the Son of man] obtains is not for the Word but for his flesh.… What, then, is the meaning of what follows … when he says that “God is glorified in him,” that is, in the Son of man? Tell me, then, is the Son of man the same as the Son of God? And since the Son of man is not one entity and the Son of God another—but he who is the Son of God is himself also the Son of man—who, pray tell, is the God who is glorified in this Son of man who is also the Son of God?… The third clause helps us with this when he adds, “If God is glorified in him, God has also glorified him in himself.” … Now, a man is not glorified in himself, nor, on the other hand, does God, who is glorified in the man, cease being God just because he receives glory.… “God is glorified in him” must certainly be referring either to Christ, who is glorified in the flesh, or to the Father, who is glorified in Christ. If it is Christ, Christ is clearly God who is glorified in the flesh. If it is the Father, we are face to face with the mystery of the unity, since the Father is glorified in the Son.… But when we consider that God glorifies in himself God who is glorified in the Son of man, by what loophole, pray tell, can your profane doctrine escape from the confession that Christ is very God according to the truth of his nature?… The Father glorifies him, not with a glory from without but in himself. By taking him back into that glory that belongs to himself and that [the Son] had with him before, the Father glorifies [the Son] with himself and in himself.

(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.

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.

But after saying, "Now is the Son of man glorified," He added, "and God is glorified in Him." For this is itself the glorifying of the Son of man, that God should be glorified in Him. For if He is not glorified in Himself, but God in Him, then it is He whom God glorifies in Himself. And just as if to give them this explanation, He further adds: "If God is glorified in Him, God shall also glorify Him in Himself." That is, "If God is glorified in Him," because He came not to do His own will, but the will of Him that sent Him; "and God shall glorify Him in Himself," in such wise that the human nature, in which He is the Son of man, and which was so assumed by the eternal Word, should also be endowed with an eternal immortality. "And," He says, "He shall straightway glorify Him;" predicting, to wit, by such an asseveration, His own resurrection in the immediate future, and not, as it were, ours in the end of the world. For it is this very glorification of which the evangelist had previously said, as I mentioned a little ago, that on this account the Spirit was not yet in their case given in that new way, in which He was yet to be given after the resurrection to those who believed, because that Jesus was not yet glorified: that is, mortality was not yet clothed with immortality, and temporal weakness transformed into eternal strength.

The traitor departs to minister to the stratagems of the devil. And now Christ begins His discourse; teaching us thereby, as in a figure, that the things which are fitted only for true disciples are not to be uttered in the hearing of all men. For it is not meet to give that which is holy unto the dogs, as Christ Himself says, nor even to allow pearls to be insulted by the feet of swine. The very same lesson that He had thus given them before in the form of a parable He now endeavours to teach them at a time requiring its practice, and calling for a more distinct explanation of it. So then, after the departure of the traitor and his hasty withdrawal from the house, Christ now, as at the fitting moment, unfolds the mysteries to His true disciples, saying: Now is the Son of Man glorified; and by this He is pointing to His sufferings as Saviour, as being already at the doors, and after but a brief while to come upon Him. He says, however, that "the Son of Man" is glorified, meaning none other than Himself; not implying a separation in Himself, as some have thought, for the Christ is one only Son both before and after His incarnation, as well after He became man like unto us as before He had become man. But we must now inquire what manner of glorification that is to which He now specially alludes; for some perhaps may say: Was He not surely glorified before this, by the mighty wonders which He wrought? Surely, when with a single word He rebuked the angry rage of the sea and checked the violence of the fierce winds, then He was worshipped by those that were in the boat, and heard them say: Of a truth Thou art the Son of God. Again, when He had bidden Lazarus at Bethany return once more to life, the marvellous deed was noised abroad, even so much that as He went up to Jerusalem at the time of the feast all the people together with their babes came forth to meet Him, and joined in the strain of wondrous praise addressed to Him, saying: Blessed is He that cometh in the name of the Lord. Nay, more, there was a time when He brake five loaves and two small fishes, and satisfied therewith the hunger of the multitude who had come together unto Him, amounting to five thousand men, besides babes and women. And to some the wonder then wrought seemed so magnificent that, astonished at the greatness of the achievement, they sought even to proclaim Him king; for this the Evangelist himself has testified to us. And there would be no difficulty in extending our argument at length by enumerating many other deeds wherein Christ's glory was manifested no less highly than in those we have just mentioned. How then, after all, does it happen that He Who had been glorified long before speaks of Himself as glorified at this particular time? Truly He had been glorified in other ways, and had won for Himself most distinctly a reputation for possessing Divine authority: still the perfect consummation of His glory and the fulness of His fame were summed up in the facts of His suffering for the life of the world and opening by His own resurrection the gate through which all may rise. For if we examine as well as we may the real character of the mystery of His work, we shall see that He died, not merely for Himself, nor even especially for His own sake; but that it was on behalf of humanity that He suffered and carried out both the suffering in itself and the resurrection that followed. For in that He died according to the flesh, He offered up His own life as an equivalent for the life of all; and by rendering perfect satisfaction for all, He fulfilled in Himself to the uttermost the force of that ancient curse. And in that He has risen again from the dead to a life imperishable and unceasing, in Himself He raises the whole of nature. For having died once for all, thenceforward, as it is written, He dieth no more; death no more hath dominion over Him. For the death that He died, He died unto sin once: but the life that He liveth, He liveth unto God. This also will for Christ's sake be true even in our own case. For we shall rise, no more subject to death, but endowed with endless life; even though there will be hereafter a great diversity of lot among those that rise----I mean as regards their glory and the recompence which each shall receive as due to his works. Christ therefore, after becoming obedient to God the Father even unto death, yea, the death of the cross, according to the saying of Paul, was once again highly exalted, receiving the name which is above every name. For He Who was believed to be a mere man was glorified very much beyond that, by being acknowledged as in very truth really God and the Son of God; not being promoted to a new dignity in possessing the Divine nature, but rather returning with His flesh to the full enjoyment of that very glory which was equally His before He took flesh. For this reason then we shall reckon that He was now glorified, although there never was a time when He was not Lord of glory. For in Christ we do not find one of His God-befitting attributes appearing as a new thing, but all appear as having naturally belonged to Him as God, even before the time when He is said to have emptied Himself. But still, when the form of a servant had been assumed, forasmuch as He raised Himself to those conditions again, even after He became man, He is conceived of as being "glorified," and is said to have "received" [the exalted name]. With Christ therefore in His glorification, God the Father also is greatly glorified. And He is glorified in the Son; not as receiving from His Offspring any addition of glory, for of no such addition does the Divine and ineffable nature stand ever in need; but because it is made known of what a Son He is the Father. For even as it is a pride and a glory to the Son to have such a Being for His Father, likewise also methinks it is a pride and a glory even to the Father to have born from Himself so glorious a Son. Therefore Christ says this: And God is glorified in Him; and God shall glorify Him in Himself, and straightway shall He glorify Him: for at the same time the Father is glorified on account of the Son, and straightway glorifies the Son in return. For to Both, for the sake of Both, the ascription of glory extends. But in order that we may bring down the application of the passage to our own level, and so make it a source of edification to our hearers, we will add this to what has been said. If in ourselves we glorify God, we may expect that we shall be glorified by Him. For, As I live, saith the Lord, them that honour Me I will honour, and they shall not be lightly esteemed. And God is glorified by us and in us, when, casting away the defilement of sin, we adorn our lives in all the beauty of good works. For thus it is that we live to His glory.

The time is near when the Son of man who was assumed will be glorified in a laudable way and in which, above all, God will be revealed before everybody through the things that happen to him. The events that happened at the time of the crucifixion, when the earth shook, the light of the sun was obscured, the darkness covered the earth, the sepulchers opened and the rocks were broken, showed how great was already—and how great would have been—the magnificence of the one who had been crucified. And, at the same time, they were the reason why people admired God who made the Son of man worthy of such an honor. “If God has been glorified in him, God will also glorify him in himself and will glorify him at once.” Evidently, he says, God is glorified by those things that are happening in him as much as he also glorifies him. It cannot happen that he appears to be admirable because of him if the things that happened to him were not great. And they, he says, had already been given to him.

What does it mean that God will glorify the Son "in Himself"? It means that He will glorify Him through Himself, not through another, not through angels and archangels, not through another power, but through Himself, for He did all things for the glory of the Son. "Soon He will glorify Him," that is, He will not delay, but will glorify Him on the very cross, then after three days will raise Him, and after forty days will send down upon the disciples the grace of the Spirit. Let us also consider the purpose of these words. "Now the Son of Man is glorified," that is, I who teach and perform miracles; and the glory did not stop with Me, but ascended to God and the Father. And since My glory becomes the glory of the Father, do not grieve. For the Father will again glorify Me, so that He too may be glorified. For I do not claim glory for Myself, and does it not ascend to Him? Yes, the glory is common to Us. Therefore He will again glorify Me, and will not delay, but soon, when I shall endure dishonorable sufferings, when, apparently, I shall be taken from among the living through death, then He will honor Me all the more, then through the resurrection He will glorify Me.

After Judas left to bring about our Lord's death, Jesus mentions that he himself will be leaving for glory. First, to console them, he mentions the glory to which he is going; secondly, he foretells his leaving (v 33). The glory to which he is going is the glorification and exaltation of Christ insofar as he is the Son of man. When he had gone out, that is Judas, Jesus said, to his disciples, Now is the Son of man glorified, and in him God is glorified. The word used was actually "clarified" and not "glorified." But both words mean the same thing. To be clarified, (to be made bright or splendorous, to be displayed and made known) is the same as to be glorified, for glory is a kind of splendor. According to Ambrose, someone has glory when he is known with clarity and praised. And so exegetes translate the Greek word "clarify" as "glorify," and vice versa. We can understand this statement in four ways, by referring it to the four kinds of glory which Christ had: the glory of the cross; the glory of his judicial power; the glory of his resurrection; and the glory of being known by the faith of the people. Scripture attributes this fourfold glory to Christ. First, then, Christ was glorified by being lifted up on the cross. Even Paul said that his own glory was in the cross: "But far be it from me to glory except in the cross of our Lord Jesus Christ" (Gal 6:14). This is the glory Chrysostom has in mind in his explanation of the text. In this explanation our Lord mentions four things about the glory of the cross: the glory itself; the fruit of this glory; the author of the glory; and the time of the glory. As to the first, the very glory of the cross, he says, Now is the Son of man glorified. Note that when something is beginning, it seems in a way to already exist. Now when Judas went out to bring back the soldiers, this seems to be the beginning of Christ's passion, the passion by which he was to be glorified. This is why he says, now is the Son of man glorified, that is, the passion by which he will be glorified is now beginning. Indeed, Christ was glorified by the passion of the cross because by it he conquered the enemies of death and the devil: "that through death he might destroy him who has the power of death" (Heb 2:14). Again, he acquired glory because by his cross he joined heaven and earth: "to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross" (Col 1:20). Further, he was glorified by his cross because by it he acquired all kingship. One version of Psalm 95 (v 9) says: "Say to the nations that the Lord has reigned from his cross." Again, Christ was glorified by the cross because he accomplished many miracles on it: the curtain of the temple was split, an earthquake occurred, rocks were split and the sun was darkened, and many saints arose, as Matthew (27:51) states. So with his passion drawing near, these are the reasons why our Lord said, now is the Son of man glorified. It is like saying: now my passion is beginning, the passion which is my glory. The fruit of this glory is that God is glorified by it. So he says, and in him God is glorified, that is, in the glorified Son of man. For the glory of the passion leads to the glory of God. If God was glorified by the death of Peter - "This he said to show by what death he was to glorify God" (21:19) - he was much more glorified by the death of Christ. The author of this glory is not an angel or a human being, but God himself. He says, if God is glorified in him, that is, if his glory is so great that God is glorified by it, he does not need to be glorified by another. But God will also glorify him in himself, that is, through himself: "Father, glorify me" (17:5). The time for this glory is fast approaching, because God will glorify him at once, that is, he will give him the glory of the cross. "For the cross, although it is foolish to the Gentiles and to those who are lost, yet to us who believe, it is the very great wisdom of God and the power of God" (1 Cor 1:18). The second glory of Christ is the glory of his judicial power: "And then they will see the Son of man coming in clouds with great power and glory" (Mk 13:26). This is the glory about which Augustine speaks. In reference to this, he does four things here: first, he mentions the glory of the judicial power of Christ; secondly, he shows the merit from which he acquired it; thirdly, he expounds on this; fourthly, he shows the source of Christ's glory. As to the first, he says, Now is the Son of man glorified. We should note that in Sacred Scripture, one thing is not explicitly said to signify another, and the word for the signifying thing is also used for the thing signified. For example, we do not read that "The rock signified Christ"; rather, it says, "And the Rock was Christ" (1 Cor 10:4). In the departure of Judas away from the apostles we have a kind of image of the future judgment, when the wicked will be separated from the good, and Christ will put the sheep on his right and the goats on his left (Mt 25:33). Since this departure of Judas signified the future judgment, right after this our Lord began to speak of the glory of his judicial power, saying, Now is the Son of man glorified; that is, this departure or separation represents the glory which the Son of man will have in the judgment, where none of the good will perish and none of the evil will be with them. He does not say: "Now is the glorification of the Son of man signified," but rather, Now is the Son of man glorified, in keeping with the above-mentioned custom of Scripture. Now the merit of this glorification is that God would be glorified in him. For God is glorified by those who seek to do his will, and not their own. Christ was like this: "For I have come down from heaven not to do my own will, but the will of him who sent me" (6:38). And this is why in him God is glorified. He amplifies on this when he says, if God is glorified in him, that is, if, by doing the will of God, he glorifies God, then rightly God will also glorify him in himself, so that the human nature assumed by the eternal Word will be given an eternal glory. Thus, in himself, that is, in his own glory: "Therefore God has highly exalted him and bestowed on him the name which is above every name" (Phil 2:9). Therefore the glorification by which God is glorified in Christ is the merit in virtue of which Christ as man is glorified in himself, that is, in the glory of God. This will occur when his human nature, its weakness having been laid down by the death of the cross, receives the glory of immortality at the resurrection. So the resurrection itself was the source from which this glory began. Accordingly he says, and will glorify him at once, at the resurrection, which will quickly come: "I will arise in the morning early" (Ps 108:2): and also, "You will not let your Holy One see corruption" (Ps 16:10). The third glory of Christ is the glory of his resurrection, about which we read, "We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life" (Rom 6:4). It is in terms of this glory that Hilary explains this passage, and Augustine also in part. From this aspect, Christ first foretells this glory of his, saying, Now is the Son of man glorified. Here he is speaking of the future as if it has already happened, because what we think will quickly happen we regard as good as done. Now the glory of the resurrection was very near, and so he says, Now is the Son of man glorified, as if his body, by its union with the divine nature, had in a way acquired the glory of the divinity. Secondly, he mentions the cause of this glory quite subtly. As he said, in the resurrection the humanity of Christ was glorified because of its union with the divine nature; and there was one person, that of the Word. For we read: "You will not leave my soul in Sheol; you will not let your holy one," who is the holiest of all, "see corruption" (Ps 16:10). Such glory is also due to this human being, Christ, in so far as he is God. We too will have the glory of the resurrection to the extent that we share in the divinity: "He who raised Jesus Christ from the dead will give life to your mortal bodies also through his Spirit which dwells in you" (Rom 8:11). So he says that the Son of man, that is, Christ considered in his human nature, is glorified, by his resurrection. And who will glorify him? He says, God will also glorify him in himself, so that this human being, Christ, who reigns in the glory which is from the glory of God, may himself pass into the glory of God, that is, might entirely abide in God, as though deified by the way his human nature is possessed. It is like saying: A lamp is bright because a fire is burning brightly within it. That which sends the rays of brightness into the human nature of Christ is God; and thus the human nature of Christ is glorified by the glory of his divinity, and the human nature of Christ is brought into the glory of his divinity, not by having its nature changed, but by a sharing of glory in so far as this human being, Christ, is adored as God: "Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow" (Phil 2:9). So he says, if God is glorified in him, that is, if it is true that the glory of his divinity overflows to the glory of his humanity, subsequently God will also glorify him in himself, give him a share of his own glory by assuming him into that glory: "Every tongue should confess that the Lord Jesus is in the glory of the Father" (Phil 2:11). Thus, Christ has a twofold glory. One is in his human nature, but is derived from his divinity. The other is the glory of his divinity, into which his human nature is in a way taken up. But each glory is different. The first-mentioned glory had a beginning in time. For this reason he speaks of it as past, saying, and in him God is, or has been, glorified, on the day of the resurrection. The other glory is eternal, because from eternity the Word of God is God. And the human nature of Christ, assumed into this glory, will be glorified forever. And so he speaks of this as in the future: and will glorify him at once, that is, he will always establish him in that glory forever. The fourth glory of Christ is the glory of being known by the faith of the people. Origen has this kind of glory in mind in his exposition. According to him, glory means one thing in ordinary speech, and another thing in Scripture. In ordinary speech, glory is the praise given by a number of people, or the clear knowledge of someone accompanied by praise, as Ambrose says. While in Scripture, glory indicates that a divine sign or mark is upon one. We read in Exodus (40:34) that "The glory of the Lord appeared over the tabernacle," that is, a divine sign rested over it. The same happened to the face of Moses, when it was glorified. Just as glory, in the physical sense, indicates that a divine sign rests upon one, so, in the spiritual sense, that intellect is said to be glorified when it is so deified and so transcends all material things that it is raised to a knowledge of God. It is by this that we are made sharers of glory: "And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another" (2 Cor 3:18). Therefore, if anyone who knows God is glorified and made a sharer of glory, it is clear that Christ, who knows God most perfectly, since he is the brightness of the entire divine glory (Heb 1:30), and able to receive the splendor of the entire divine glory, if, I say, this is so, then Christ is most perfectly glorified. And all who know God owe this to Christ. But men did not yet realize that Christ was so glorified by this most perfect knowledge and participation in the divinity. And so, although he was glorified in himself, he was not yet glorified in the knowledge of men. He began to have his glory at his passion and resurrection, when men began to recognize his power and divinity. Our Lord, speaking here of this glory, says, Now is the Son of man glorified, that is, now, in his human nature, he is receiving glory in the knowledge of men because of his approaching passion. And in him God, the Father, is glorified. For the Son not only reveals himself, but the Father as well: "I have manifested thy name" (17:6). Consequently, not only is the Son glorified, but the Father also: "No one knows the Father except the Son and any one to whom the Son chooses to reveal him" (Mt 11:27). He says, in him, because one who sees the Son also sees the Father (14:9). It is characteristic of one who is greater to return what is greater. And thus he adds, if God is glorified in him, that is, if the glory of God the Father somehow increases because of the glory of the Son of man, because the Father becomes better known, God will also glorify him in himself, that is, make it known that Christ Jesus is in his glory. This will not be delayed for he will glorify him at once.

Christ washes the feet of his disciples, and gives them instructions concerning humility and charity, vv. 1-17. He tells them that one of themselves will betray him, Joh 13:18-20. The disciples doubting of whom he spoke, Peter desires John to ask him, Joh 13:21-25. Jesus shows that it is Judas Iscariot, Joh 13:26. Satan enters into Judas, and he rises up and leaves the company, Joh 13:27-30. Christ shows his approaching death, and commands his disciples to love one another, Joh 13:31-35. Peter, professing strong attachment to Christ, is informed of his denial, Joh 13:36-38.

And shall straightway glorify him - Or, glorify him, ευθυς, immediately; "he did, not only in the miracles wrought at his death, but also in that remarkable case mentioned, Joh 18:6, when the whole crowd that came to seize him were driven back with a word of his mouth, and fell to the ground.

AT THE LAST SUPPER JESUS WASHES THE DISCIPLES' FEET--THE DISCOURSE ARISING THEREUPON. (John 13:1-20) when Jesus knew that his hour was come that he should depart out of this world unto the Father--On these beautiful euphemisms, see on Luk 9:31; Luk 9:51. having loved his own which were in the world, he loved them unto the end--The meaning is, that on the very edge of His last sufferings, when it might have been supposed that He would be absorbed in His own awful prospects, He was so far from forgetting "His own," who were to be left struggling "in the world" after He had "departed out of it to the Father" (Joh 17:11), that in His care for them He seemed scarce to think of Himself save in connection with them: "Herein is love," not only "enduring to the end," but most affectingly manifested when, judging by a human standard, least to be expected.

If God be glorified in him, God shall also--in return and reward of this highest of all services ever rendered to Him, or capable of being rendered. glorify him in himself, and . . . straightway glorify him--referring now to the Resurrection and Exaltation of Christ after this service was over, including all the honor and glory then put upon Him, and that will for ever encircle Him as Head of the new creation.