When he had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in him. If God is glorified in him, God will also glorify him in himself, and glorify him at once. Little children, yet a little while I am with you. You will seek me, and just as I said to the Jews, so now I also say to you, ‘Where I am going you cannot come.’ A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another.”—John 13:31­­­­­–35 

Last week in Mark 7, Jesus healed a deaf man, and in it we discover that “he does all things well.” Pastor Jason applied this truth in two ways, 1) we come to Jesus, and 2) we become like Jesus. We don’t just receive mercy, but we share Jesus’ heart of mercy and extend it to others. What I want to do this morning is drill down further on that second application to become like Jesus. What will be our distinctive characteristic? What will be our identifying trait over and above all else?

Introduction

Loving others is challenging, but loving others when you’re feeling attacked, feels nearly impossible. Have you ever been on the receiving end of harsh, biting criticism, and struggled to respond kindly. Or in a marriage, after a particularly spirited argument, you’re in no mood to cuddle in bed. Or after your roommate drinks all your milk, it’s difficult not to reciprocate in eating all his cookies. Responding in love, especially when on the defensive, feels impossible. This can be true of the church as well. There is external pressure from politics and legislation, cultural trends, and social movements that are contradictory to a biblical worldview. The temptation is to withdraw, attack, but rarely love. It’s easy to feel as though biblical values are under attack.

With each of these pressures, whether in a personal relationship, or a cultural movement, there is a temptation to withdraw from community. There is a temptation to be on the defensive, to disengage, to be suspicious of others, and to isolate ourselves from the world, from our communities, and even from our fellow brothers and sisters in Christ. 

In our passage, Jesus calls his disciples to something radically different. Jesus sets forth for his disciples a new command that is to be their distinctive feature to a watching world: Love one another. My burden is that we don’t lose our distinctiveness; our distinctive scent. Christlike love is to be the aroma wherever we go. More than anything else—as Americans, as Minnesotans, as people who vote a certain way, or do a certain job—our identity is to be bound up in Christ. Christlike love is to be our aroma.

We’re going to need it. I am aware that there are many here in our midst that are excited to see us become increasingly a church that practices the full range of spiritual gifts. And there are many who have seen those gifts abused, misused, or are just nervous. That issue has the ability to fracture us. Churches fight over much smaller things (e.g., color of carpet, American flag on the platform, or musical style). And in the realm of ethnic harmony, I sense here at the North Campus that there are many who are eager to lean in to this issue to learn, to understand, and there are many who are confused, have questions, or cautions. So we need to be shaped and reshaped by God’s word.

Outline

1. Context (vv. 31–32): What’s the context of Jesus giving this command to his disciples?
2. Concern (v. 33): What’s the nature of Jesus concern for his disciples?
3. Command (vv. 34–35): How should we understand Jesus’ command? 

1. Context (vv. 31–32)

To understand the context of what is taking place we have to rewind back to the beginning of John 13. Jesus, before this meal he and his disciples will share together for the last time, stoops down, taking the posture and uniform of a slave, bows to wash his disciples’ feet. This is a stunning picture of humility, love, and a foreshadowing of the cleansing that Jesus would bring by going low. But as Jesus heads to the cross, the forces of darkness are rallying. The opposing enemy is emboldened. Satan’s demons and workers of darkness are frothing at the mouth, eager and crazed to kill the Christ. They can taste the blood on their lips.

• In John 13:2, “the devil had already put it into the heart of Judas Iscariot, Simon’s son, to betray him.” Satan is executing his strategy to kill God and bring about world domination.
• In John 13:26–27, “Jesus answered, ‘It is he to whom I will give this morsel of bread when I have dipped it.’ So when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot. Then after he had taken the morsel, Satan entered into him. Jesus said to him, ‘What you are going to do, do quickly.’”

In verse 31 it says, “When he had gone out” to clue us in to what has just transpired. The first domino has fallen to begin the chain of events that will inevitably and assured lead to the crucifixion and death of Jesus. Satan’s evil schemes to kill Jesus are picking up momentum, like a boulder rolled down a grassy hill, picking up speed, nearly unstoppable, until it seals the tomb of the Messiah. 

When he had gone out, Jesus said, “Now is the Son of Man glorified, and God is glorified in him. If God is glorified in him, God will also glorify him in himself, and glorify him at once.— John 13:31–32 

Jesus’ glorification is imminent. As his betrayal, arrest, trial, judgment and execution are in motion, glory is around the corner. The shame of the cross would be the ultimate revelation of God’s glory. The birth pains are great, but the baby is around the corner. God’s glory is so imminent, so assured, that John uses words that view the death and exaltation of Jesus as already finished. It’s as good as done.

Jesus says, “Now is the Son of Man glorified” to echo visions from Daniel 7:

I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. 14 And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.—Daniel 7:13–14

Jesus uses this language of the Son of Man to declare definitively that he is God himself. In Mark 14:61–62, at his trial before the high priest, Jesus again uses this title for himself, “Again the high priest asked him, ‘Are you the Christ, the Son of the Blessed?’ And Jesus said, ‘I am, and you will see the Son of Man seated at the right hand of Power, and coming with the clouds of heaven.’” The high priest responds by tearing his garments and cries “blasphemy” because he understood what Jesus was saying: “I am” God, the God of Abraham, Isaac and Jacob, and I am the Son of Man, the Messiah, God incarnate, who is given dominion, glory, and a kingdom that will be an everlasting kingdom and shall never pass away nor will it be destroyed.

The glory of Jesus is imminent, but the glory of the Father as well. This glory is mutually magnifying. God is glorified in Jesus perfect obedience, and Jesus is glorified as he is vindicated by his Father. This climatic event displays the glory of God the Father and the glory of God the Son.

Jesus has been glorified, but imminent glorification is true of us also. Philippians 3:21 says, God will “transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself.” Our glorification with Jesus is assured; we will reign and rule with him, forever with no more tears, no more heartache, no more suffering, no more pain, no more brokenness, no more disability, and no more sin. Let’s not lose sight that every day we get closer to being with Jesus. Yes, his mercies are new every morning, but we are getting closer and closer to glory, to feasting at the banquet. We will no longer look in the mirror dimly, but we will behold Christ face to face. Jesus lived with the glorious confidence—even as his death was imminent—because glory was around the corner. Likewise, for us, if a cancer diagnosis, terminal illness, or freak accident takes us or our loved ones away before we are ready, we are headed to glory with Christ.

What is the context of Jesus words? Though the schemes of Satan rage and foam, Christ is greater. He has conquered sin, Satan, and evil itself by turning evil on its head so that the greatest wickedness in all human history would be used to bring God eternal glory and the salvation of mankind and establish Jesus’ everlasting kingdom. 

2. Concern (v. 33)

“Little children, yet a little while I am with you. You will seek me, and just as I said to the Jews, so now I also say to you, ‘Where I am going you cannot come.’”—John 13:33

Jesus turns from his imminent glory, to express deep fatherly concern for his disciples because they don’t fully get it yet. See the tenderness and gentleness of Jesus in his words, “little children,” my dear children. It’s used only here in John’s Gospel, but shows up seven times in 1 John when he addresses his readers. There is love and concern, and tenderness and heartfelt emotion tied up in those words.

Jesus says, “Yet a little while I am with you.” He’s not going to be there for much longer. It could reference his death or his ascension. Either way, Jesus is preparing them for a future without his bodily presence with them. But Jesus does this with love, tenderness, and care. We know this because Jesus’ tone is so different from when he said similar words to the Jews.

So he said to them again, “I am going away, and you will seek me, and you will die in your sin. Where I am going, you cannot come.”— John 8:21

 With his disciples, Jesus says just at the beginning of John 14, “Let not your hearts be troubled. Believe in God; believe also in me. In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also” (John 14:1–3).

Jesus shows his love, care, and concern for his disciples—that his death would not shipwreck their faith, but would be the foundation of their faith. His death would not undo them, but his death would bring them new life, hope, and the assurance of eternity. Jesus is preparing a place for his children because his work will ensure they will dwell in his house forever. 

For us this morning who wonder if Jesus knows or cares about our pain and suffering, he does. Jesus knows what you need. He cares for his children. We do not need to be anxious about any of the trials, sufferings or pressures we face. The face of our Savior is toward us. Jesus is for us. He is preparing an eternal home that awaits us. He is gentle, kind, patient, and tender. He isn’t done with you, he isn’t frustrated with you, he hasn’t given up on you, he is not berating you for your sin and doubts. Instead, he calls out to you “little children.” Jesus writes your name in the Lamb’s Book of Life. It’s not written in pencil, only to be erased. It’s not written in pen only to be scribbled over. It’s not written in watercolor, only to be washed away. But it’s written by his hand in his own blood. Christ cares for his children.

To those who don’t know if your name is written in the Book of Life, Jesus calls you to come to him. Believe and trust. If you do not come to Jesus, Jesus declares that you will die in your sin. But if you come, your name is written in his book, your room is prepared in heaven, and he calls you his child. 

In the context of the powers of darkness descending on Jesus, the glory of Christ shines more and more brightly. The disciples are not casualties of war—swept away by Satan, cut down by stray bullets—but they are kept by Christ, and they are the spoils of victory over sin and death. We are precious in his sight, ransomed for God with the precious blood of Christ (1 Peter 1:18–19).

3. Command (vv. 34–35) 

A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another.—John 13:34–35 

Jesus issues a command to “love one another: just as I have loved you, you also are to love one another.” With his departure near, Jesus lays forth a command that is so simple and so profound. So simple that a child understands it, and so profound that even the most mature believers are embarrassed that they don’t live it out as Jesus commands.

The more we recognize the depth of our own sin, the more we recognize the love of the Saviour; the more we appreciate the love of the Saviour, the higher his standard appears; the higher his standard appears, the more we recognize in our selfishness, our innate self-centredness, the depth of our own sin. With a standard like this, no thoughtful believer can ever say, this side of the parousia, “I am perfectly keeping the basic stipulation of the new covenant” (Carson, The Gospel According to John, p. 484).

The question that this passage begs is what makes this command new. It’s certainly not the first time a command like this has been given in the Bible. Consider Leviticus 19:18, “You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the LORD.”

This is reiterated in the New Testament as a summary of the Law:

Jesus answered, “The most important is,‘Hear, O Israel: The Lord our God, the Lord is one. And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.”—Mark 12:29–31

The newness of this command comes in the standard that is called for. It’s bound up in the words, “just as I have loved you, you also are to love one another.” The love that is called for here is humble, lowly, sacrificial, and self-giving. What is ringing the ears of the disciples is that Jesus has just lowered himself to the status of a slave to wash their feet. Something that each of them would have found repulsive. It’s the lowliest of jobs. This is the standard by which Jesus calls his disciples to love. Jesus stoops low to wash feet, but stretches out his arms on the cross as the standard of his love. Jesus himself says in John 13:15, “For I have given you an example, that you also should do just as I have done to you.”

Not only is there a new standard in carrying out this command to love, but there is a new power at work in us to love. We looked at this a few weeks ago with Peter in John 21. Peter wanted to die with Jesus, to lay down his life for Jesus. Peter couldn’t do that because Jesus has to first do it for Peter, to redeem him, reconcile him, save him, wash him clean by his blood, and reserve a place for him in heaven. But afterward, Peter is given power in the Holy Spirit to indeed lay down his life for Christ in love for others. His life would be a sacrifice so that others might know the sacrifice of Jesus Christ for them. Like the Apostle Paul talks about in Colossians, his sufferings fill up what is lacking in Christ’s afflictions (Colossians 1:24). What is lack in Christ’s suffering and work? Nothing! But someone has to manifest that same love and suffering to reveal to those without Christ that he has sacrificed himself to save sinners.

The standard of love is sacrificial, putting aside our status. I remember when I first heard about Robertson McQuilkin, the then president of Columbia Bible College & Seminary (now Columbia International University). He resigned and stepped down from his post in 1990 to care for his ailing wife Muriel who developed Alzheimer’s disease and was afraid to be without her husband. His friends encouraged him to put her into an institution, “Imagine the impact you can have on the school and on the world.” But for Robertson, his decision was made. 

Excerpt from Robertson’s Resignation Speech:

I haven’t in my life experienced easy decision-making on major decisions, but one of the simplest and clearest decisions I’ve had to make is this one, because circumstances dictated it. Muriel now, in the last couple of months, seems to be almost happy with me, and almost never happy when not with me. In fact, she seems to feel trapped, becomes very fearful, sometimes almost terror, and when she can’t get to me there can be anger …  she’s in distress. But when I’m with her, she’s happy and contented, and so I must be with her at all times. … You see, it’s not only that I promised “in sickness and in health, 'till death do us part’”—I’m a man of my word—but as I have said, (I don’t know with this group, but I’ve said publicly), it’s the only fair thing. She sacrificed for me for 40 years, to make my life possible. So, if I cared for her for 40 years, I’d still be in debt. However, there’s much more. It’s not that I have to. It’s that I get to. I love her very dearly, and you can tell it’s not easy to talk about. She’s a delight. And it’s a great honor to care for such a wonderful person. 

The reason this resignation speech is so moving, is because this type of love is so rare today in the world. Love is to be our distinctive characteristic, our identifying feature to a watching world. Jesus says “By this all people will know that you are my disciples, if you have love for one another.” Love for one another, within the body of Christ, is to be our identifying characteristic to the world. 

Application to Ethnic Harmony 

I know there are some that are uncomfortable that we even talk about it. Some think, You’re going to make me feel guilty because you’re going to talk about racism or prejudice. You feel that you’re immediately on the defensive. Or there are others who would rather just not talk about it. Is there really an issue with racism, prejudice, inequality, injustice, and so forth? There’s more I want to share in this realm, but not today. Mainly I’m calling for us to heed Christ’s command to love one another: sacrificially, eagerly, laying aside our status. I want to call us to lean in and engage the conversation rather than withdraw. 

It’s not lost on me that I’m an Asian American leading a predominately white congregation. It doesn’t escape me that I’ve been asked, “Where are you really from?” when California isn’t a satisfactory answer. Or that I’ve had to correct someone who called me Oriental (there are Oriental rugs and vases, not people). Or that people have commented on the good English my wife speaks considering she’s born and raised in Orange County in California. And yet I have no baggage here. I love you all. You are my people. The blood that unites us is great and glorious. But for us to grow in this area, working toward a Revelation 7 picture of every tribe, tongue, language, and nation, we need to lean in, learn and listen. So I’m asking us to love one another in learning, listening, and going with us, as our elders lead us in this conversation.

Application in Small Groups & Evangelism

Last Sunday we had a luncheon to share a bit about the vision of small groups. Small groups have historically been “in-reach” and then we go out and do “outreach” events. And yet this passage has an evangelistic edge to it. When we love one another with a sacrificial, Christ-like, humble, selfless love, the world takes note. And when we do this, and allow this love to spill over into our neighborhoods, communities, and workplaces, it’s a beautiful aroma of life. Would your neighbor, or coworker—if you invited them into your small group, or into your home—see evidence of this type of humble, selfless, Christlike love? 

Rosaria Butterfield on Her Conversion

When I lived as a lesbian activist, I had been in a lesbian relationship for some years, and I very much thought, “This is who I am, and this is how I want to live.” I got to know a neighbor, Ken Smith, who was also a conservative Presbyterian pastor. And what was striking was that his home looked a lot like my home. Ken’s Christian community gathered at his house at all hours. I learned this because he invited me in. For two years, I was loved and welcomed by a Christian community that I mocked, despised, and rejected. I met with them once a week. At their home, the door was wide open. People were always in and out of the house—people from church and people not from church. Heated, genuine conversation would happen. People would speak honestly, and tears would flow. But it was different because Ken would open the Bible and sing from the Psalter, and then he would pray. It was so disarming; I couldn’t help but go back. It was in this context of hospitality that Ken brought the church to me, because it was impossible for me to get to the church without the bridge of somebody’s home.

 Have you ever considered that your home is a bridge to others in order to love them, to display, what Rosaria calls “radically ordinary hospitality” to put on display the love of Christ and the power to transform. 

Closing

There are social and cultural movements that claim “love” as their calling card, but what emerges is ultimately intolerance and vitriol. Let that not be said of the church. Let love be our aroma to a watching world. And as they smell the aroma of love, let’s invite them into our homes to feel the overwhelming love of God in Christ, and to taste and see that the Lord is good. North Campus, we are not on the defensive. We are not backed into a corner. We are not merely trying to hold our ground. We are not hunkered down and battered. No, we are sent on mission by the God of the universe, with the very power that raised Jesus from the dead powerfully at work in us, to go and make disciples, and to reflect the beauty of Christ to a watching world. Don’t ever forget that we have been loved by a magnificent, glorious, saving love, so that we would reflect that love here in the church in sacrificial, humble, Christlike service to one another, and allow it to spill over to a watching world so that many might behold Christ.