Authentic Love

1. The Glory and Departure of the Son of Man, 31-33.

Vs. 31 — Prepares us for the intimate discourse with the 11 remaining disciples.

Several similar statements of Jesus

John 8:54 NASB95

Jesus answered, “If I glorify Myself, My glory is nothing; it is My Father who glorifies Me, of whom you say, ‘He is our God’;

John 11:4 NASB95

But when Jesus heard this, He said, “This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it.”

John 12:23 NASB95

And Jesus answered them, saying, “The hour has come for the Son of Man to be glorified.

John 12:28 NASB95

“Father, glorify Your name.” Then a voice came out of heaven: “I have both glorified it, and will glorify it again.”

This is the last time in this gospel that Jesus refers to himself as the “Son of Man,” a significant title depicting the power, authority, and glory displayed in the person and work of Jesus. It is the power and authority of the Son of Man that has set into motion the ultimate display of His glory—His death and resurrection. We in our understanding see this as the very opposite of glory, but The Son and The Father are in agreement: the exaltation of the Son of Man is on the cross. It is the acceptance of the death of Jesus by the Father, the supreme manifestation of glory. The cross is the authoritative expression of the love of God for the world

v. 32 — This five-fold “glorification” in vv. 31-32 looks beyond the historical event (crucifixion and resurrection) to their place in the cosmological plot of the Gospel. This glorification of the Son of Man is therefore seen as past, present, and future; the significance of the death, resurrection and of the coming of the Spirit cannot be limited to their event in history. Jesus by His own words links the historical event and chronological time with the approval and confirmation of God Himself—Father and Son (and Spirit). The Son glorifies the Father and the Father glorifies the Son. The meaning of the cross and the resurrection/ascension, which can now be viewed as a singular event, are defined primarily by God. What the world saw as “shame” the son received as “joy”

Hebrews 12:2 NASB95

fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.

It was nothing less than the manifestation of the glory of God.

v. 33 — Now, with a tender expression, Jesus explains that He will be with them “a little while longer.” The disciples do not have our perspective; in this moment they cannot conceive of Jesus’ departure as a good thing. They have been with Him for three and a half years. Jesus knows that what He is about to say will be difficult for them to hear, which is why he affectionately calls the “children” and why He explains to them what their response to His departure will look like.

Jesus has said this to the Jews on two occasions

John 7:34 NASB95

“You will seek Me, and will not find Me; and where I am, you cannot come.”

John 8:21 NASB95

Then He said again to them, “I go away, and you will seek Me, and will die in your sin; where I am going, you cannot come.”

These were warnings for the Jews to believe in Him before it was too late. Now for the disciples, Jesus words are serving to let them know before it happens that a change in both His presence and the way in which they relate to Him is about to take place. This departure is also different from that of Judas.

Jesus will explain the way the children of light are to follow. He simply explains the transition to come, but will also shortly be explaining the new mode of existence of Jesus and even of that of the disciples of Jesus, who will become true worshippers who worship God in Spirit and truth (John 4:23).

Can you picture the disciples, sitting in stunned silence? They had never expected things to change, but now Jesus will issue a completely new command.

2. “Love One Another,” 34-35.

v. 34 — This phrase “a new commandment” is in the emphatic position in the Greek text. “Love one another” is the command. This was a fundamental rule of life for the OT people of God...

Leviticus 19:18 NASB95

‘You shall not take vengeance, nor bear any grudge against the sons of your people, but you shall love your neighbor as yourself; I am the Lord.

Earlier in the evening, Jesus had already initiated this command by means of the foot washing, the foundational example of the source and nature of this love.

The Greek word used here for “love” is agape, a word rarely found outside the Bible. It is a word that was very undeveloped as a term until the human authors of the New Testament chose it to express the kind of love taught by Christ and commanded by Him in the upper room. The Greek culture celebrated another word translated “love”: eros, which describes an intoxicating, impulsive love between men and women, as well as honoring the Greek word phileo, used for the warm, noble affection of deep friendship.

The source of this love between the disciples is the love of Jesus. The upcoming departure of Jesus demands that God’s love for the world be expressed now between those who have already experienced His love as “beloved” disciples. This love disciples are to have is founded upon the love of God Himself, the “response to the love of Jesus,” As the Father loves the Son and the Son loves the Father, the love commanded here reflects this love between disciples.

The contrast between eros and agape demonstrates the superiority of agape.

Vs. 35 — Not only is this a command, it is also a promise of witness. “All people” will note this character trait and identity marker of the people of God. This love expressed through the disciples becomes the clearest expression of the love of God for the world, to be expressed through the body of Christ, the church.

3. Jesus Prophecies the Betrayal of Peter, 36-38.

Vs. 36 — The question Peter asks is out of concern. The conversation between Peter and Jesus will serve as a strong exhortation to all disciples.

Jesus repeats His earlier statement with a significant addition: Peter cannot follow “now” but can follow “later.” Here Jesus holds out an invitation without denying a distinction between Himself and Peter. Shortly Jesus will explain that Peter and the other disciples will go where Jesus is going, but not at the same time (“the hour”) or in the same manner (the cross). There are many children of God, but only one unique Son.

vs. 37 — Peter’s response, bold yet naive, functions like a challenge to what Jesus has said. Peter wants to know why he cannot follow Jesus immediately, challenging what Jesus has said: “you cannot follow Me now.”

He follows His question with a bold assertion that he was willing to give his life for Jesus, suggesting that he considers Jesus’s departure to be a reference to His death.

Peter in suggesting that he is willingto die for the cause for which Jesus foresees death, but he misunderstands the death about which Jesus speaks until the resurrection of the Son of God. Peter does not understand where Jesus is going (to the Father); he also does not understand why He is going (to give life, not to take it).

Vs. 38 — Peter is challenging the unique character and purpose of the departure of Jesus, an attempt (even if only implicitly) to thwart Jesus’s mission from the Father, to stop Him from drinking the cup the Father has given Him to drink.

The rebuke of Jesus is against actions that threaten the very purpose for which Jesus came. The irony of Jesus’s question is stark: it is Jesus whose life is to be given for Peter. Here is a foundation for understanding Christian discipleship. The disciples are servants of Christ, giving their lives to the service of the Lord; however, they are first and foremost served by Christ, who gave Himself—His life—on their behalf. If we reverse this, we misunderstand the gospel.

Jesus then prophecies that Peter will deny Him three times before the rooster crows (which is fulfilled in John 18:15-18, 25-27). Peter will fail to offer his life on behalf of Jesus, and what’s more, he will give up Jesus to save His own life. We do not hear again from Peter until it is all over, John 18:10

John 18:10 NASB95

Simon Peter then, having a sword, drew it and struck the high priest’s slave, and cut off his right ear; and the slave’s name was Malchus.

Our invitation to follow Jesus and to see how our entire Christian life and mission is founded less on who we are and what we must do and more upon who Christ is and what Christ has already done.

Peter completely misunderstood Christ’s message and therefore Christ’s mission. He spoke with an authority and with assumptions that depict how easily we, like Peter misunderstand something about God but also misunderstand something about ourselves. Human nature has the innate sinful ability to think more highly of itself than it should—to think that it can be like God. But God in His great mercy teaches Peter—and us—not only what Jesus is going to do but even what Peter with his sin-laden condition is going to do. We must learn not to place confidence in our own strength.

Rather may our strength as the church come solely from our trust in the sovereign purposes and plan of God, boldly following the path that Christ has prepared for us to walk. May we deny self, not Christ, and may we live in His love even when the whole world itself has nothing but hate for us,

John 15:19 NASB95

“If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you.

So what is the defining mark of a believer? It is authentic love.

John Application: John 13:31–38

The world struggles to understand love. Most people think mainly of romantic love, that mysterious sickness that overtakes someone like a delightful case of the flu—can’t eat, can’t sleep, can’t concentrate on anything except one’s lover—a disease for which time is the only cure. That kind of love comes and goes as it pleases and trumps all logic. No one knows its cause.

Many accept the existence of family love, but it’s usually conflicted. In many families, love is something to be endured on special holidays and for no longer than absolutely necessary. Loyalty is the primary word for this kind of love; kindness is entirely optional.

Authentic love—agapē—embodies the finest qualities of romantic love and family love, but it is permanent and always characterized by kindness. Moreover, agapē bears three distinct qualities that set it apart as distinctly heaven-made.

First, authentic love is unconditional in its expression. Throughout the Gospels, Jesus expressed love for all kinds of “undesirable” people, including Roman collaborators, prostitutes, thieves, religious zealots, rich rulers, working-class people, unredeemed lawyers, and the desperately down-and-out. He turned away no one who desired His love and even wept for those who did not. Authentic love gives without conditions.

Second, authentic love is unselfish in its motive. Agapē expects nothing in return for kindness and gives without regard for self-interest. It’s easy to love those who express gratitude and who respond with love in return. But authentic love gives kindness to others regardless of their ability to return it, including those who are simply unwilling. Loving the unlovely for their sake is the essence of agapē.

Third, authentic love is unlimited in its benefits. Because agapē is its own reward, it always benefits the giver. The satisfaction of authentic love never fades, but only if it’s unconditional and unselfish. In fact, many acts of authentic love often leave the giver feeling like they received the most joy from their deeds!

John Application: John 13:31–38

Unlike the elation of romantic love and the loyalty of family love, which live as emotions hidden within the heart, agapē cannot exist apart from action. At least one anonymous poet understood what is meant by authentic love:

A bell isn’t a bell till it’s rung,

A song isn’t a song till it’s sung,

Love isn’t put in your heart to stay,

Love isn’t love till it’s given away