John 13:31
in John 13When Judas had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in Him.
BSB
The same verse in ASV and KJV ▾
ASV
When therefore he was gone out, Jesus saith, Now is the Son of man glorified, and God is glorified in him;
KJV
Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him.
⋯
This verse in John 13
Commentary
21 notes on this verseBut the matters in this passage might be understood even more clearly as follows. Just as the name of God is blasphemed among the Gentiles because of some, so, because of the saints whose good works are seen very distinctly before people, the name of the Father who is in heaven is glorified. In whom, then, was it glorified more than in Jesus, since he committed no sin, nor was deceit found in his mouth, nor did he know sin? And since he is such as this, therefore, the Son is glorified, and God is glorified in him.
This site's exposition
Now the Son of Man is glorified
on John 13:31-32
With Judas gone the hour has arrived, and the word of John 12:23 now stands in the present tense. Verse 32 closes on at once, with the glorifying set in the immediate future. The cross is hours off.
The record, by era
The Church Fathers5 voices
(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.
Let us give our mind's best attention, and, with the Lord's help, seek after God. The language of the divine hymn is: "Seek God and your soul shall live." Let us search for that which needs to be discovered, and into that which has been discovered. He whom we need to discover is concealed, in order to be sought after; and when found, is infinite, in order still to be the object of our search. Hence it is elsewhere said, "Seek His face evermore." For He satisfies the seeker to the utmost of his capacity; and makes the finder still more capable, that he may seek to be filled anew, according to the growth of his ability to receive. Therefore it was not said, "Seek His face evermore," in the same sense as of certain others, who are "always learning, and never coming to a knowledge of the truth;" but rather as the preacher saith, "When a man hath finished, then he beginneth;" till we reach that life where we shall be so filled, that our natures shall attain their utmost capacity, because we shall have arrived at perfection, and no longer be aiming at more. What is it, then, that the Lord says, after that Judas went out, to do quickly what he purposed doing, namely, betraying the Lord? What says the day when the night had gone out? What says the Redeemer when the seller had departed? "Now," He says, "is the Son of man glorified." Why "now"? It was not, was it, merely that His betrayer was gone out, and that those were at hand who were to seize and slay Him? Is it thus that He "is now glorified," to wit, that His deeper humiliation is approaching; that over Him are impending both bonds, and judgment, and condemnation, and mocking, and crucifixion, and death? Is this glorification, or rather humiliation? Even when He was working miracles, does not this very John say of Him, "The Spirit was not yet given, because that Jesus was not yet glorified"? […]
A commentator
Origen of AlexandriaCOMMENTARY ON THE GOSPEL OF JOHN 32.318, 321-22, 324-28 · Written before 253.
proposed
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.… Because it is not possible that the Christ is glorified if the Father is not glorified in him, the statement "and God is glorified in him" is added to the words "now is the Son of man glorified." But the glory that resulted from Jesus' death for the human race did not belong to the only-begotten Word, which by nature does not die, nor to wisdom and truth, nor to any of the other titles that are said to belong to the divine aspects in Jesus. They belonged to the man who was also the Son of man born of the seed of David according to the flesh. … Now I think God highly exalted this [Son of] man when he became obedient "unto death, even the death of a cross." For the Word in the beginning with God, God the Word, was not capable of being highly exalted. But the high exaltation of the Son of man that occurred when he glorified God in his own death consisted in the fact that he was no longer different from the Word but was the same with him … so that the humanity of Jesus became one with the Word when he who "did not consider equality with God as something to be grasped" was highly exalted. The Word, however, remained in his own grandeur or was even restored to it when he was again with God, God the Word being man. But Jesus glorified God in death, and "when he had despoiled the principalities and powers, he exposed them confidently, having triumphed in the cross." "He also "made peace through the blood of his cross, whether they are things in earth or things in heaven." … For in all these the Son of man was glorified, and God was glorified in him. Now since he who is glorified is glorified by someone, you will ask who this is.
A commentator
Origen of AlexandriaCOMMENTARY ON THE GOSPEL OF JOHN 32.330-31, 334, 338-39 · Written before 253.
proposed
The noun glory is not used with reference to an indifferent entity in the way some of the Greeks take it, where they define glory to be approval by the multitude. It is clear that the noun is used of something over and above this from the following words in Exodus. "And the tabernacle was filled with the glory of the Lord." … "And when [Moses] descended from the mountain [he] also did not know that the appearance of his facial skin had been glorified while he spoke with him." …So far as the literal sense is concerned, there was a divine epiphany in the tabernacle and in the temple, which were destroyed, and in the face of Moses when he had conversed with the divine nature. But in a higher and more spiritual sense we are glorified, when with the eye of the understanding we penetrate into the things of God. For the mind, when it ascends above material things and spiritually sees God, is deified. The visible glory on the face of Moses is a figure of this spiritual glory. For it was his mind that was deified by its contemplation of God.
A commentator
Origen of AlexandriaCOMMENTARY ON THE GOSPEL OF JOHN 32.342, 353, 356-59 · Written before 253.
proposed
But there is no comparison between the excellent glory of Christ and the knowledge of Moses whereby the face of his soul was glorified.… For the whole of the Father's glory shines on the Son, who is the brightness of his glory and the express image of his person. Yes, and from the light of this whole glory there go forth particular glories throughout the whole rational creation, though none can take in the whole of the divine glory except the Son.…But only insofar as the Son was known to the world, so far was he glorified. And as yet he was not fully known. But afterward the Father spread the knowledge of him over the whole world, and then the Son of man was glorified in those who knew him. And of this glory he has made all who know him partakers, as the apostle said, "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," that is, from his glory we receive glory. When he was approaching then that dispensation by which he was to become known to the world and to be glorified in the glory of those who glorified him, he says, "Now is the Son of man glorified." And because "no one knows the Father but the Son, and he to whomever the Son will reveal him," and the Son by the dispensation was about to reveal the Father, this is why he said, "And God is glorified in him."
14 more voices on this verse
The Church Fathers4 voices
(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. […]
It was the Son of God who was in the Son of man that was betrayed, as the Scripture says afterward, "Now the Son of man has been glorified, and God has been glorified in him." Who is here meant by God? Certainly not the Father, but the Word of the Father who was in the Son of man—that is, in the flesh in which Jesus had been already glorified by the divine power and word. "And God," he says, "will also glorify him in himself." In other words, the Father shall glorify the Son because [the Father] has [the Son] within himself. And even though the Son is prostrated to the earth and put to death, [the Father] would soon glorify [the Son] by his resurrection and make him conqueror over death.
(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.
In the words, "Now is the Son of Man honoured, and God is honoured in Him," we have first the glory of the Son of Man, then the glory of God in the Son of Man. So there is first signified the glory of the body, which it borrows from its association with the divine nature: and then follows the promotion to a fuller glory derived from an addition to the glory of the body. "If God hath been honoured in Him, God hath honoured Him in Himself, and straightway hath God honoured Him." God has glorified Him in Himself, because He has already been glorified in Him. "God was glorified in Him:" this refers to the glory of the body, for by this glory is expressed in a human body the glory of God, in the glory of the Son of Man is seen the divine glory. "God was glorified in Him, and therefore hath God glorified Him in Himself:" that is, by His promotion to the Godhead, whose glory was increased in Him, God has glorified Him in Himself. Already before this He was reigning in the glory which springs from the divine glory: from henceforth, however, He is Himself to pass into the divine glory. "God hath glorified Him in Himself:" that is, in that nature by which God is what He is. "That God may be all in all:" that His whole being, leaving behind the Dispensation by which He is man, may be eternally transformed into divinity. Nor is the time of this hidden from us: "And God hath glorified Him in Himself, and straightway hath He glorified Him." At the moment when Judas arose to betray Him, He signified as present the glory which He would obtain after His Passion through the Resurrection, but assigned to the future the glory with which God would glorify Him with Himself. The glory of God is seen in Him in the power of the Resurrection, but He Himself, out of the Dispensation of subjection, will be taken eternally into the glory of God, that is, into God, the all in all.
The Medieval Church3 voices
When therefore he had gone out. After the perversity of Judas in going astray has been shown, the weakness of the disciples in following the Lord is shown. And this is the fourth part of the chapter, and he does this in this order. For …
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 …
Since the thoughts of the disciples had fallen, the Lord raises them up, saying "now the Son of Man is glorified." He persuades them not to grieve, but rather to rejoice. For the sufferings and the bestowing of honor upon people through dishonor constitute His …
The Puritans and the Awakening2 voices
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.
Therefore, when he was gone out, Jesus said,....
The Nineteenth Century5 voices
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
Now is the Son of man glorified - The last deed is done that was necessary to secure the death of the Son of man, the glory that shall result to him from that death, the wonderful success of the gospel, the exaltation of the Messiah, and the public and striking attestation of God to him in the view of the universe. See the notes at Joh 12:32.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
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. God is glorified in him--the glory of Each reaching its zenith in the Death of the Cross!
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
proposed
Children, I am still with you for a little while. You will look for me, and just as I said to the Jewish authorities, ‘Where I am going you cannot come,’ now I tell you the same. "I give you a new commandment—to love one another. Just as I have loved you, you also are to love one another. Everyone will know by this that you are my disciples—if you have love for one another." Simon Peter said to him, "Lord, where are you going?"
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
proposed
Children, I am still with you for a little while. You will look for me, and just as I said to the Jewish authorities, ‘Where I am going you cannot come,’ now I tell you the same. "I give you a new commandment—to love one another. Just as I have loved you, you also are to love one another. Everyone will know by this that you are my disciples—if you have love for one another." Simon Peter said to him, "Lord, where are you going?" Jesus replied, "Where I am going, you cannot follow me now, but you will follow later." Peter said to him, "Lord, why can’t I follow you now? I will lay down my life for you!" Jesus answered, "Will you lay down your life for me? I tell you the solemn truth, the rooster will not crow until you have denied me three times! In this passage we find the Lord Jesus at last alone with His eleven faithful disciples. The traitor, Judas Iscariot, had left the room, and gone out to do his wicked deed of darkness. Freed from his painful company, our Lord opens His heart to His little flock more fully than He had ever done before. Speaking to them for the last time before His passion, He begins a discourse which for touching interest surpasses any portion of Scripture. These verses show us what glory the crucifixion brought both to God the Father and to God the Son. It seems impossible to avoid the conclusion that this was what our Lord had in His mind when He said, "Now is the Son of man glorified, and God is glorified in Him." It is as though He said, "The time of my crucifixion is at hand. My work on earth is finished. An event is about to take place tomorrow, which, however painful to you who love Me, is in reality most glorifying both to Me and My Father." This was a dark and mysterious saying, and we may well believe that the eleven did not understand it. And no wonder!
Now is the Son of man glorified - Νυν εδοξασθη, Hath been glorified. Now it fully appears that I am the person appointed to redeem a lost world by my blood. I have already been glorified by this appointment, and am about to be farther glorified by my death, resurrection, and ascension.
The words behind it
17 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| Ὅτε | hote | When | G3753 → | 103 times |
| οὖν | oun | therefore | G3767 → | 497 times |
| ἐξῆλθεν, | exelthen | he had gone out, | G1831 → | 216 times |
| λέγει | legei | says | G3004 → | 1325 times |
| Ἰησοῦς· | iesous | Jesus; | G2424 → | 908 times |
| νῦν | nun | Now | G3568 → | 145 times |
| ἐδοξάσθη | edoxasthe | has been glorified | G1392 → | 61 times |
| ὁ | ho | the | G3588 → | 19766 times |
| υἱὸς | huios | Son | G5207 → | 377 times |
| τοῦ | tou | <the> | G3588 → | 19766 times |
| ἀνθρώπου, | anthropou | of Man, | G444 → | 549 times |
| καὶ | kai | and | G2532 → | 9120 times |
| ὁ | ho | <the> | G3588 → | 19766 times |
| θεὸς | theos | God | G2316 → | 1312 times |
| ἐδοξάσθη | edoxasthe | has been glorified | G1392 → | 61 times |
| ἐν | en | in | G1722 → | 2738 times |
| αὐτῷ, | auto | Him, | G846 → | 5565 times |
ὍτεWhen
hoteG3753 →103 times
οὖνtherefore
ounG3767 →497 times
ἐξῆλθεν,he had gone out,
exelthenG1831 →216 times
λέγειsays
legeiG3004 →1325 times
Ἰησοῦς·Jesus;
iesousG2424 →908 times
νῦνNow
nunG3568 →145 times
ἐδοξάσθηhas been glorified
edoxastheG1392 →61 times
ὁthe
hoG3588 →19766 times
υἱὸςSon
huiosG5207 →377 times
τοῦ<the>
touG3588 →19766 times
ἀνθρώπου,of Man,
anthropouG444 →549 times
καὶand
kaiG2532 →9120 times
ὁ<the>
hoG3588 →19766 times
θεὸςGod
theosG2316 →1312 times
ἐδοξάσθηhas been glorified
edoxastheG1392 →61 times
ἐνin
enG1722 →2738 times
αὐτῷ,Him,
autoG846 →5565 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
John 14:13And I will do whatever you ask in My name, so that the Father may be glorified in the Son.
it leads to
- John 15:7
If you remain in Me and My words remain in you, ask whatever you wish, and it will be done for you.
- Mark 11:24
Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours.
- Matthew 7:7
Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you.
- Matthew 21:22
If you believe, you will receive whatever you ask for in prayer.”
- 1 John 5:14
And this is the confidence that we have before Him: If we ask anything according to His will, He hears us.
- John 15:7
Through
1 Peter 4:11If anyone speaks, he should speak as one conveying the words of God. If anyone serves, he should serve with the strength God provides, so that in all things God may be glorified through…
it leads to
- 1 Corinthians 10:31
So whether you eat or drink or whatever you do, do it all to the glory of God.
- Ephesians 6:10
Finally, be strong in the Lord and in His mighty power.
- 1 Peter 4:10
As good stewards of the manifold grace of God, each of you should use whatever gift he has received to serve one another.
- 1 Corinthians 10:31
Where this verse is studied
On this page
Studies9
About John
This page draws on 21 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Gospels; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Catena Aurea by Aquinas; Augustine of Hippo, Tractates on John 63; Bonaventure, Commentary on John, Chapter 13; Hilary of Poitiers, Catena Aurea by Aquinas; Hilary of Poitiers, On the Trinity, Book 11, Section 42; J.C. Ryle, Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Catena Aurea by Aquinas; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON THE GOSPEL OF JOHN 32.360-63; Origen of Alexandria, COMMENTARY ON THE GOSPEL OF JOHN 32.318, 321-22, 324-28; Origen of Alexandria, COMMENTARY ON THE GOSPEL OF JOHN 32.330-31, 334, 338-39; Origen of Alexandria, COMMENTARY ON THE GOSPEL OF JOHN 32.342, 353, 356-59; Tertullian, AGAINST PRAXEAS 23.11-12; Theophylact of Ohrid, Commentary on John and Thomas Aquinas, Commentary on John.