Otium Sanctum

On the night of the Last Supper, when the hour of Jesus' glorification has come, Jesus gives a new commandment to his disciples as his legacy. The giving of this new commandment is framed by two episodes that lend dramatic tension to Jesus' words: the betrayal of Judas (Jn. 13:21-30) and the prophecy of Peter's denial (Jn. 13:36-38). Below is an outline of vv. 31:35

Jesus' Glorification. After Judas goes out to accomplish his act of betrayal, Jesus announces his glorification. In the Gospel of John, Jesus' glorification is his being "lifted up" already announced in John 3. He will now return to the glory he had before "ever the world was" (cf. Jn. 17:5). In Jn. 12:23-26, Jesus had announced the arrival of the hour of his glorification and a voice from heaven confirmed it though it was not understood by those for whom it was meant (12:28-30). At that moment, he also gave his final invitation to the world (vv. 35-36;44-50). Within the context of his last meal with the disciples, Jesus announces his departure and assures his disciples that it will just be for awhile (cf. Jn. 14:18-19)

Beginning of the Farewell Discourse. Jesus' farewell discourse continues until the end of John 17. At the beginning of this speech, he refers back to what he already told the Jews on two occassions (cf. Jn. 7:33-34, 8:21). In 7:33-34, the Jews wondered at what he meant by "I am going away" (7:35). In 8:21, Jesus gave them a warning that they missed. Here, they wondered whether his going away meant that he will kill himself.

In Jn. 7:33-34, the Jews missed the declaration that Jesus will go back to the One who sent him (7:33). In 8:21, the expression "Where I am going you cannot come" (8:22) will be clarified in Jn. 10:18: "I will lay down my life of my own free will." And in 12:26, Jesus says that going where he goes is a privilege reserved for his servant whom the Father will honor.

The New Commandment. Jesus gives a commandment to his disciples before he leaves. The word used for "commandment" is entolh entole which is used in the Septuagint to translate several words that are related to the Law¹.

In the Synoptics (Matthew 22:37-39; Luke 10:25-28; Mark 12:30-33), Deut. 6:4-5 and Lev. 19:18 are used to enunciate the two greatest commandments. These two commandments not only put into proper perstpective the 613 precepts of the Torah but also describes for the Christian a life-style that goes beyond the righteousness of the Pharisee. Henceforward, love for God will not be separated from love of neighbor. In the context of John's gospel, the commandment of love is new because the standard will be set by Christ himself:

There is no greater love than this:
that one lays down his life for his friend (Jn. 15:13)

The words refer to Christ's death on the cross, the act by which the Good Shepherd lays down his life for the sheep. It is also a moment in his "lifting up" and return to the Father. This love which is the sign of God's love for the world (cf. Jn. 3:16) is the love by which Jesus loves his disciples (Jn. 15:9). That love will be the distinctive mark of his disciples (Jn. 13:35), those who are "his own" (Jn. 13:1)

This new commandment however is not to be understood as an imposition from without. "If you love me," Jesus says "you will keep my commandments" (cf. 14:15.23) Obedience to this new commandment is based on a personal relationship with Jesus. "You are my friends if you do what I command you ... love one another" (15:14.17)

¹See the use of entole in Psalm 118 (119), for example, which is the psalm dedicated to the Law. The word appears there in vv. 4.6.10.15.19.21.32.35.40.45.47.48.57.63.66.69 .78.86.87.96.98.100.104.110.115.127.128.131.134.139.143.159. 166.168.172.173.176.