(34) A new commandment I give unto you, That ye love one another.--There is no reference in the context to the Ten Commandments, and we are not therefore to seek the meaning of the "new commandment" in any more or less full contrast with them. They also taught that a man should love his neighbour as himself; and the fulfilment of the law is love. The contrast here is between what our Lord had said unto the Jews and what He now says to the disciples. He had said, and says again, "Whither I go ye cannot come." To the Jews he added, "Ye shall seek me, and shall die in your sins" (John 7:34-35). For those who believe in Him, He has no such decree of separation, but a new and different commandment, by which His spiritual presence would be at once realised and proved. Love to one another, and therefore sacrifice of self for another's good, would be, in the truest sense, a realisation of His presence in their midst. (Comp. Note on 1John 2:8.)

For the meaning of the word "commandment," comp. Note on John 10:18.

As I have loved you.--More exactly, Even as I loved you. (Comp. Note on John 13:1.) The punctuation of our version is to be maintained. It is not, as it has sometimes been read, "That ye love one another, as I have loved you . . ." The earlier clause gives the principle of the new commandment. The latter clause repeats this, and prefaces the repetition by words referring to His own acts of love, which should be an example for them. The word "as," or "even as," does not refer to the degree of His love, but to the fact; and the special instance of love then present to the mind was the feet-washing upon which the whole of this discourse has followed.

Verses 34, 35. -

(2) The demand which this glorification would make on the mutual fidelity and affection of the disciples. Verse 34. - A new commandment I give unto you (with the purpose and scope) that ye love one another; even as (or, seeing that) I loved you, that ye (also) love one another. The interpretation of this verse largely depends on the meaning given to the καθὼς, if, as many translate it, "even as I loved you;" or, "after the manner and type of my love to you;" then an amply sufficient explanation arises of the novelty of the ἐντολή. So new a type of love is given that, as the Greek expositors generally have urged, there is a deeper intensity in the love than can be found in the Mosaic principle, Love thy neighbor as thyself." In this commandment, which embraces the whole law, self-love is assumed, and is made the standard for the love of neighbor. This ἐντολή, on the other hand, would be based on a new principle, and measured by a higher standard, and even mean more than love of self altogether. Christ's love to his disciples was self-abandoning, self-sacrificing love. This view of the passage is urged by Lucke, and really removes all necessity for the varied translations of the καινή, such as "illustrious" (Hammond); "last" (Heumann); "one that is always new" (Olshausen); "renewed commandment," a "renewing commandment" (Augustine and Maldonatus); "the institution of the Eucharist" (Lange). But it is doubtful whether the ideal image of a perfect love constitutes the novelty, and whether the double ἵνα and the transposition of the second ἵνα be found in the simple style of John. If, however, καθώς ἠγάπησα be taken as "seeing that," or "since I loved you" (see John 17:2), Christ's love becomes not so much the manner or type, as the motive, ground, and principle of love to one another. As if he had said, "I have loved each of you unto death; in loving one another you are loving me, you are loving an object of my tender love. The desire of mere imitation, however strong, is not equal to the demand I make, while the bestowment of the 'new' principle of life arising from a response to my love is." For the first interpretation speaks John's own use of the idea (1 John 3:16). There is a third interpretation, which makes καθὼς ἠγάπησα ὑμᾶς a sentence parallel with the δίδωμι. "Even as up to this moment, and up to my death, and to the uttermost, I have loved you, I give," etc., "in order that ye may love one another, and, inspired by me, may imitate my love one towards another" (Westcott). This is an endeavor to combine both interpretations. Alford suggests that the "newness" of the commandment consists in its "unicity," its being the prime injunction of the new covenant, and the first-fruit of the Spirit (Galatians 5:22; 1 Corinthians 13.). Tholuck sees the expression of self-renouncing love - the love of the highest to the sinful, the love which is more blessed to give than to receive, the all-embracing love.

13:31-35 Christ had been glorified in many miracles he wrought, yet he speaks of his being glorified now in his sufferings, as if that were more than all his other glories in his humbled state. Satisfaction was thereby made for the wrong done to God by the sin of man. We cannot now follow our Lord to his heavenly happiness, but if we truly believe in him, we shall follow him hereafter; meanwhile we must wait his time, and do his work. Before Christ left the disciples, he would give them a new commandment. They were to love each other for Christ's sake, and according to his example, seeking what might benefit others, and promoting the cause of the gospel, as one body, animated by one soul. But this commandment still appears new to many professors. Men in general notice any of Christ's words rather than these. By this it appears, that if the followers of Christ do not show love one to another, they give cause to suspect their sincerity.A new commandment I give unto you,.... As parents, when they take their leave of their children, in their dying moments, give them proper instructions and orders, and lay their dying injunctions on them, so Christ taking his leave of his disciples, gives them his; which were, that they

love one another: as brethren in the same family, children of the same Father, and fellow disciples with each other; by keeping and agreeing together, praying one for another, bearing one another's burdens, forbearing and forgiving one another, admonishing each other, and building up one another in faith and holiness: and this he calls "a new commandment"; that is, a very excellent one; as a "new name", and a "new song", denote excellent ones; or it is so called, because it is set forth by Christ, in a new edition of it, and newly and more clearly explained, than before; and being enforced with a new argument and pattern, never used before,

as I have loved you; and to be observed in a new manner, not "in the oldness of the letter, but in the newness of the spirit": besides, though this commandment, as to the matter of it, is the same with that of Moses, Leviticus 19:18; yet it takes in more, and "new" objects; since by "neighbour" there, seems to be meant "the children of their people", the Jews; and so they understood it only of their countrymen, and of proselytes at furthest, whereas this reaches to any "other" person; see Romans 13:8; and as the measure, as well as the motive is new, for it is not now "as thy self", but "as I have loved you", the Jew has no reason to object as he does (m), to its being called a "new commandment": and its being "new", carries in it a reason or argument, why it should be observed, as does also the following clause;

as I have loved you, that ye also love one another; than which, nothing can, or should, more strongly engage to it: as Christ has loved his people freely, notwithstanding all their unworthiness and ungratefulness, so should they love one another, though there may be many things in them observable, which are disagreeable; as Christ loves all his children without any distinction, so should they love one another, whether poor or rich, weaker or stronger, lesser or greater believers; and as Christ loves them not in word only, but in deed and in truth, so should they love one another with a pure heart fervently, and by love serve one another.

(m) R. Isaac Chizzuk Emuna, l. 2. c. 54. p. 444.