ACC ~ John 13 v33 - 35

OVERVIEW:

Jesus alludes to his impending death (ORIGEN). This elicits in his disciples even greater awareness of how they love him (CHRYSOSTOM). They attempt to seek him out in the sense that they seek the Word, wisdom, justice, truth and power of God that Christ is (ORIGEN). They did indeed seek him out and found him after the resurrection, although at the time they still could not face death as he would (THEODORE).

In this context Jesus gives them a new commandment, which is really a fulfilling of the old based on the song of love. He calls on us to love one another as those who are God’s sons and daughters. As brothers and sisters of his Son, we will seek to make each other the dwelling place of God (AUGUSTINE). This kind of love that Christ calls for goes further than anything previously commanded (CYRIL) because it is a love that is not owed (CHRYSOSTOM). In order to show we are his, we are called to love others more than ourselves (THEODORE). That kind of love is a greater sign to the world of what God is all about than any miracle would be (CHRYSOSTOM). As we express this love toward one another, the artistry of God who paints his portrait in us shines through (GREGORY OF NYSSA).

13:33 | Jesus’ Presence, Departure and Disciples’ Seeking

JESUS’ IMPENDING DEATH

ORIGEN: The statement “Yet a little while I am with you” is clear in the simple sense, so far as the literal sense is concerned, since he would soon no longer be with the disciples. First, he was arrested by the cohort and the tribune and the servants of the Jews who bound him and led him off to Annas first, and after this he was delivered to Pilate. Next, he was condemned to the cross, and then he spent three days and three nights in the heart of the earth. [1] COMMENTARY ON THE GOSPEL OF JOHN 32.376. [2]

[1] See Mt 12:40.

[2] FC 89:412; SC 385:348

JESUS INCITES THE DISCIPLES’ LOVE FOR HIM

CHRYSOSTOM: “Where I go, you cannot come.” He shows that his death is a removal and a change for the better to a place that does not admit corruptible bodies. This he says both to excite their love toward him and to make it more fervent. You know that when we see any of our dearest friends departing from us, our affection is warmest, and the more so when we see them going to a place to which it is not even possible for us to go. He said these things then, terrifying the Jews but kindling longing in the disciples. This is such a place that not only they, but not even you, my most beloved, can come there. In this statement he also makes clear his own dignity [since he can go there]. HOMILIES ON THE GOSPEL OF JOHN 72.4. [1]

[1] NPNF 1 14:266**.

SEEKING JESUS AS THE WORD

ORIGEN: For in that “little while” in which they would not see him, they would seek Jesus, and for this reason they would weep and lament, although their grief would change to joy when the saying was fulfilled, “And again a little while and you will see me.” [1] But to seek Jesus is to seek the Word, and wisdom, and justice, and truth and the power of God, all of which Christ is. COMMENTARY ON THE GOSPEL OF JOHN 32.385, 387. [2]

[1] Jn 16:19.

[2] FC 89:414; SC 385:352-54.

THE APOSTLES SEEK AND FIND JESUS AFTER THE RESURRECTION

THEODORE OF MOPSUESTIA: He references the time up until his passion when he says “only a little longer.” He says to the Jews, “You will look for me,” and adds, “and you will not find me,” because they would no longer see him anymore after his passion. But to his disciples he only says, “You will look for me.” Indeed, they looked for him and, since they were led by devotion in their search for him and saw themselves deprived of the care of their teacher, they found him. They saw him after his resurrection, and they lived and ate with him until he ascended into heaven. COMMENTARY ON JOHN 6.13.33. [1]

[1] CSCO 4 3:262.

THE APOSTLES CANNOT FACE DEATH NOW, BUT WILL LATER

THEODORE OF MOPSUESTIA: But, he says, as I said to the Jews that they could not come where I go, “so now I say to you.” Notice that he added “now.” By saying that they could not come where he goes, he means that they still cannot face death like him. In fact, they all run away. And even Simon denied him. But he added “now” to declare that afterward they would disregard sufferings and trials. Indeed, after the descent of the Holy Spirit they even enjoyed suffering for Christ since they were fully confirmed in faith in him and in the promise of future things. Therefore, he says, even though you are led by love to look for me—I know that you do this because of your love for me—nevertheless you cannot prove now your love with your works since your natural weakness inspires you with fear. Therefore things are going to happen [now] that cannot happen in a different way. If you want, you can do what I am teaching you to do even now while you are still a little apprehensive since it is useful now, and it will be [even more] useful later. COMMENTARY ON JOHN 6.13.33. [1]

[1] CSCO 4 3:262-63.

13:34 | A New Commandment to Love One Another

LOVE FULFILLS THE LAW

APOSTOLIC CONSTITUTIONS: He who then had forbidden murder now forbids anger without cause. [1] He who had forbidden adultery now forbids all unlawful lust. He who had forbidden stealing now pronounces him most happy who supplies those that are in want out of his own labors. [2] He who had forbidden hatred now pronounces him blessed who loves his enemies. [3] CONSTITUTIONS OF THE HOLY APOSTLES 6.23. [4]

[1] The writer had just quoted Jn 13:34; see also Mt 5:22.

[2] Act 20:35.

[3] Mt 5:7.

[4] ANF 7:460*.

LOVE ONE ANOTHER AS THOSE WHO ARE GOD’S

AUGUSTINE: The Lord Jesus declares that he is giving his disciples a new commandment, that they should love one another. … But was not this already commanded in the ancient law of God, where it is written, “You shall love your neighbor as yourself”? [1] Why, then, is it called a new one by the Lord, when it is proven to be so old? Is it a new commandment because he has divested us of the old and clothed us with the new person? For it is not indeed every kind of love that renews him that listens to it, or rather yields it obedience, but that love regarding which the Lord, in order to distinguish it from all carnal affection, added, “as I have loved you.”… For this they hear and observe, “A new commandment I give unto you, that you love one another,” not as those who are corrupt love one another or as human beings who love one another only in a human way. Instead, they are to love one another as those who are God’s. All of them are to love as children of the Highest, who are siblings, therefore, of his only Son. They are to love with that mutual love by which he loved them when about to lead them on to the goal where all sufficiency should be theirs and where their every desire should be satisfied with good things. [2] TRACTATES ON THE GOSPEL OF JOHN 65.1. [3]

[1] Lev 19:18.

[2] See Ps 103:5 (102:5 LXX, Vg).

[3] NPNF 1 7:317-18*; CCL 36:490-91. See also Sermon 33.2 (CCL 41:413-14; WSA 3 2:154-55) and Sermon 140A (WSA 3 4:409).

LOVE GOD IN THE OTHER

AUGUSTINE: But do not think that that greater commandment that requires us to love the Lord our God with all our heart, and with all our soul and with all our mind is overlooked. … For, if we understand the two commandments correctly, each is implied in the other. One who loves God cannot despise his commandment that he should love his neighbor. And he who loves his neighbor in a heavenly spiritual way, what does he love in that neighbor but God? That is the love that our Lord distinguishes from all human love when he adds, “As I have loved you.” For what was it but God that he loved in us? Not because we had him, but in order that we might have him and that he may lead us on … to where God is all in all. … And so, let each of us so love the other in such a way that by this working of love we make each other the dwelling place of God. TRACTATES ON THE GOSPEL OF JOHN 65.2. [1]

[1] NPNF 1 7:318**; CCL 36:491-92.

CHRIST’S LOVE GOES FURTHER THAN ANYTHING PREVIOUS

CYRIL OF ALEXANDRIA: He plainly indicates the novelty involved in his command here—and the extent to which the love he enjoins here surpasses the old idea of mutual love [1] —by adding the words “Even as I have loved you, you also should love one another.”… The law of Moses mandated the necessity of loving our brothers as ourselves, yet our Lord Jesus the Christ loved us far more than he loved himself. Otherwise, he would have never descended to our humiliation from his original exaltation in the form of God and on an equality with God the Father, nor would he have undergone for our sakes the exceptional bitterness of his death in the flesh, nor have submitted to beatings from the Jews, to shame, to derision, and all his other sufferings too numerous to mention. Being rich, he would never have become poor if he had not loved us far more than he loved himself. It was indeed something new for love to go as far as that! Christ commands us to love as he did, putting neither reputation, wealth or anything else before love of our brothers and sisters. If need be, we even need to be prepared to face death for our neighbor’s salvation as our Savior’s blessed disciples did, as well as those who followed in their footsteps. To them the salvation of others mattered more than their own lives, and they were ready to do anything or to suffer anything to save souls that were perishing. COMMENTARY ON THE GOSPEL OF JOHN 9. [2]

[1] Deut 6:5.

[2] LF 48:217-19*.

A LOVE THAT IS NOT OWED

CHRYSOSTOM: Or think of “as I have loved you” this way: For my love has not been the payment of something owing to you but had its beginning on my side. And in a similar way you ought to do one another good, though you may not owe it. HOMILIES ON THE GOSPEL OF JOHN 72.5. [1]

[1] NPNF 1 14:266**.

13:35 | Jesus’ Disciples Are Recognized by Their Love for One Another

LOVE OTHERS MORE THAN OURSELVES

THEODORE OF MOPSUESTIA: How is it new? “Just as I have loved you, you also should love one another.” The way to love is what is new. In the Law it had been ordered that anyone should love his neighbor like himself. [1] But the voice of the Lord wants our companions in faith to be loved even more than ourselves, because he orders us to imitate his love for us. In the words that follow he shows that accurately. Indeed, in order to amplify the greatness of this precept he says, “By this everyone will know that you are my disciples, if you have love for one another.” So excellent is the observation of that command that it is a sign clear enough of my discipleship. COMMENTARY ON JOHN 6.13.34-35. [2]

[1] Lev 19:18.

[2] CSCO 4 3:263.

LOVE IS A GREATER SIGN THAN MIRACLES

CHRYSOSTOM: Passing over the miracles that they were to perform, he makes love the distinguishing mark of his followers. … Miracles do not attract unbelievers as much as the way you live your life. And nothing brings about a proper life as much as love. HOMILIES ON THE GOSPEL OF JOHN 72.5. [1]

[1] NPNF 1 14:266**.

GOD THE ARTIST PAINTS HIMSELF AS LOVE IN US

GREGORY OF NYSSA: It is true, indeed, that the divine beauty is not adorned with any shape or endowment of form, by any beauty of color, but it is contemplated as excellence in unspeakable bliss. As then painters transfer human forms to their pictures by means of certain colors, laying on their copy the proper and corresponding tints so that the beauty of the original may be accurately transferred to the likeness, so I would have you understand that our Maker also, painting the portrait to resemble his own beauty, by the addition of virtues, as it were with colors, shows in us his own sovereignty. There are also many and varied tints, so to say, by which his true form is portrayed: not red or white or the blending of these, whatever it may be called, nor a touch of black that paints the eyebrow and the eye and shades, by some combination, the depressions in the figure, and all such arts that the hands of painters contrive. But instead of these, purity, freedom from passion, blessedness, alienation from all evil and all those attributes of a similar kind that help to form in men and women the likeness of God. With such hues as these did the Maker of his own image mark our nature.

And if you were to examine the other points also by which the divine beauty is expressed, you will find that to them too the likeness in the image that we present is perfectly preserved. … God is love and the fount of love: for this the great John declares that “love is of God” and “God is love,” [1] the Fashioner of our nature has made this to be our feature too. For “in this,” he says, “shall all know that you are my disciples, if you love one another.” And so, if love is absent, the whole stamp of the likeness is transformed. ON THE MAKING OF MAN 5. [2]

[1] 1 Jn 4:8.

[2] NPNF 2 5:391*.