John 13:31 [study!]
American Standard Version (ASV 1901) 
When therefore he was gone out, Jesus saith, Now is the Son of man glorified, and God is glorified in him;
King James Version (KJV 1769)
Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him.
New American Standard Bible (NASB ©1995)
Therefore when he had gone out, Jesus *said, “Now is the Son of Man glorified, and God is glorified in Him;
Webster's Revision of the KJB (WEB 1833)
Therefore when he had gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him.
Darby's Translation (DBY 1890)
When therefore he was gone out Jesus says, Now is the Son of man glorified, and God is glorified in him.
Rotherham's Emphasized Bible (EBR 1902)
When, therefore, he had gone out, Jesus saithJust now, was, the Son of Man, glorified, and, God, was glorified in him;
Young's Literal Translation (YLT 1898)
When, therefore, he went forth, Jesus saith, 'Now was the Son of Man glorified, and God was glorified in him;
Douay-Rheims Challoner Revision (DR 1750)
When he therefore was gone out, Jesus said: Now is the Son of man glorified; and God is glorified in him.
Original King James Bible (AV 1611) 
Therefore when hee was gone out, Iesus sayd, Now is the Sonne of man glorified: and God is glorified in him.
John Etheridge Peshitta-Aramaic NT (1849)
AND Jeshu said, Now is glorified the Son of man, and Aloha is glorified in him.
James Murdock Peshitta-Aramaic NT (1852)
And Jesus said: Now is the Son of man glorified; and God is glorified in him.
Apparently a primary word; (adverbially) certainly
, or (conjugationally) accordingly
; at which
, that is, when
; at which
, that is, when
he was gone out,
; to issue
(literally or figuratively).
Tense - Second Aorist (See G5780
Voice - Active (See G5784
Mood - Indicative (See G5791
Count - 2138 plus 1 in a variant reading in a footnote
Of Hebrew origin [H3091
(that is, Jehoshua
), the name of our Lord and two (three) other Israelites.
A primary verb; properly to 'lay' forth, that is, (figuratively) relate
(in words [usually of systematic or set discourse
; whereas G2036
generally refer to an individual
expression or speech respectively; while G4483
is properly to break silence
merely, and G2980
means an extended
or random harangue]); by implication to mean
Tense - Present (See G5774
Voice - Active (See G5784
Mood - Indicative (See G5791
Count - 3019
A primary particle of present time; 'now' (as adverb of date, a transition or emphasis); also as noun or adjective present
; to render
(in a wide application).
The original word in the Greek or Hebrew is translated by more than one word in the English. The English translation is separated by one or more other words from the original.
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the
(sometimes to be supplied, at others omitted, in English idiom).
Apparently a primary word; a 'son' (sometimes of animals), used very widely of immediate, remote or figurative kinship.
[[ops]] (the countenance
; from G3700
, that is, a human
; to render
(in a wide application).
Tense - Aorist (See G5777
Voice - Passive (See G5786
Mood - Indicative (See G5791
Count - 602
Apparently a primary particle, having a copulative
and sometimes also a cumulative
, etc.; often used in connection (or composition) with other particles or small words.
Of uncertain affinity; a deity
, especially (with G3588
; figuratively a magistrate
; by Hebraism very
; to render
(in a wide application).
Tense - Aorist (See G5777
Voice - Passive (See G5786
Mood - Indicative (See G5791
Count - 602
A primary preposition denoting (fixed) position
(in place, time or state), and (by implication) instrumentality
(medially or constructively), that is, a relation of rest
(intermediate between G1519
, (up-) on
From the particle αὖ
[[au]] (perhaps akin to the base of G0109
through the idea of a baffling
); the reflexive pronoun self
, used (alone or in the compound of G1438
) of the third person, and (with the proper personal pronoun) of the other persons.
_ _ John 13:31-38. Discourse after the traitor’s departure Peter’s self-confidence His fall predicted.
_ _ 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,” etc. “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 John 12:23).
_ _ God is glorified in him the glory of Each reaching its zenith in the Death of the Cross!
_ _ 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 1 Corinthians 1:24; 2 Corinthians 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, John 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, John 17:5. He shall sit down with the Father upon his throne, Revelation 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, Psalms 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, Isaiah 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 (John 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 (John 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 (John 13:34, John 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 (John 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, 1 John 3:23; 1 Peter 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 (1 John 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 (Hebrews 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, John 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 (Psalms 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 Romans 15:1, Romans 15:3; Ephesians 5:2, Ephesians 5:25; Philippians 2:1-5.
_ _ 3. The reputation of their profession (John 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 (1 John 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 (1 Corinthians 13:1, 1 Corinthians 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, Acts 2:46, Acts 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.
Jesus saith Namely, the next day; on Thursday, in the morning. Here the scene, as it were, is opened, for the discourse which is continued in the following chapters. Now While I speak this, the Son of man is glorified Being fully entered into his glorious work of redemption. This evidently relates to the glory which belongs to his suffering in so holy and victorious a manner.
(3) Therefore, when he was gone out, Jesus said, (g) Now is the Son of man glorified, and God is glorified in him.
(3) We have to see the glorifying of Christ in his dishonour.
(g) This verse and the one following are a most plain and evident testimony to the divinity of Christ.
John 7:39 (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet [given]; because that Jesus was not yet glorified.)
John 11:4 When Jesus heard [that], he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.
John 12:23 And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.
John 16:14 He shall glorify me: for he shall receive of mine, and shall shew [it] unto you.
Luke 12:50 But I have a baptism to be baptized with; and how am I straitened till it be accomplished!
Acts 2:36 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
Acts 3:13 The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let [him] go.
Colossians 2:14-15 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; ... [And] having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.
Hebrews 5:5-9 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. ... And being made perfect, he became the author of eternal salvation unto all them that obey him;
- and God:
John 12:28 Father, glorify thy name. Then came there a voice from heaven, [saying], I have both glorified [it], and will glorify [it] again.
John 14:13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.
John 17:1-6 These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: ... I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.
Isaiah 49:3-6 And said unto me, Thou [art] my servant, O Israel, in whom I will be glorified. ... And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.
Luke 2:10-14 And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. ... Glory to God in the highest, and on earth peace, good will toward men.
Romans 15:6-9 That ye may with one mind [and] one mouth glorify God, even the Father of our Lord Jesus Christ. ... And that the Gentiles might glorify God for [his] mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.
2 Corinthians 3:18 But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, [even] as by the Spirit of the Lord.
2 Corinthians 4:4-6 In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. ... For God, who commanded the light to shine out of darkness, hath shined in our hearts, to [give] the light of the knowledge of the glory of God in the face of Jesus Christ.
Ephesians 1:5-8 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, ... Wherein he hath abounded toward us in all wisdom and prudence;
Ephesians 1:12 That we should be to the praise of his glory, who first trusted in Christ.
Ephesians 2:7 That in the ages to come he might shew the exceeding riches of his grace in [his] kindness toward us through Christ Jesus.
Ephesians 3:10 To the intent that now unto the principalities and powers in heavenly [places] might be known by the church the manifold wisdom of God,
Philippians 2:11 And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father.
1 Peter 1:21 Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.
1 Peter 4:11 If any man speak, [let him speak] as the oracles of God; if any man minister, [let him do it] as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.
Revelation 5:9-14 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; ... And the four beasts said, Amen. And the four [and] twenty elders fell down and worshipped him that liveth for ever and ever.
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User-Posted Comments on John 13:31
John 13:32...word glorified...Hebrew KWD means heaavy
- Leah (4/21/2014 9:47:31 PM)