John 13:31 · Bible study
John 13:31 Commentary: Study: Glory in the Hour of Betrayal
Greek · 11 what the commentators say
Meaning in one sentence
Why does Jesus declare glory as Judas leaves to betray him? Examine the Greek aorist and the paradox of the cross as the Son of Man's glorification.
Research Summary
- Meaning: Jesus declares that the imminent cross, triggered by Judas’s betrayal, is the moment of glorification for both the Son of Man and God.
- Key words: νῦν (now, a decisive moment); ἐδοξάσθη (aorist passive of δοξάζω, ‘has been glorified’, treating the cross as already accomplished); υἱὸς τοῦ ἀνθρώπου (Son of Man, the Danielic figure who receives an eternal kingdom).
- Main debate: Whether the glorification is fully accomplished at the cross or includes the resurrection and ascension; most see the aorist as expressing certainty of the whole event.
- Theological theme: Glory through suffering; the cross as the revelation of God’s character and the center of salvation.
- Best use: Preaching on the paradox of the cross, the nature of Jesus’ glory, and the beginning of the farewell discourse.
Translation Comparison
BSB Berean Standard Bible 2020
When Judas had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in Him.
WEB World English Bible 2000
When he had gone out, Jesus said, “Now the Son of Man has been glorified, and God has been glorified in him.
KJV King James Version 1769
Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him.
ASV American Standard Version 1901
When therefore he was gone out, Jesus saith, Now is the Son of man glorified, and God is glorified in him;
YLT Young's Literal Translation 1898
When, therefore, he went forth, Jesus saith, `Now was the Son of Man glorified, and God was glorified in him;
Darby Darby Bible 1890
When therefore he was gone out Jesus says, Now is the Son of man glorified, and God is glorified in him.
Douay-Rheims Douay-Rheims Bible 1899
When he therefore was gone out, Jesus said: Now is the Son of man glorified; and God is glorified in him.
Translations in other languages (10 available)
Entonces como él salió, dijo Jesús: Ahora es glorificado el Hijo del hombre, y Dios es glorificado en él.
Tendo, pois, ele saído, disse Jesus: Agora o Filho do homem é glorificado, e Deus é glorificado nele.
Lorsque Judas fut sorti, Jésus dit: Maintenant, le Fils de l’ homme a été glorifié, et Dieu a été glorifié en lui.
Da er aber hinausgegangen war, spricht Jesus: Nun ist des Menschen Sohn verklärt, und Gott ist verklärt in ihm.
Als hij dan uitgegaan was, zeide Jezus: Nu is de Zoon des mensen verheerlijkt, en God is in Hem verheerlijkt.
Quand’egli fu uscito, Gesù disse: Ora il Figliuol dell’uomo è glorificato, e Dio è glorificato in lui.
A gdy wyszedł, rzekł Jezus: Teraz jest uwielbiony Syn człowieczy, a Bóg uwielbiony jest w nim.
Когда он вышел, Иисус сказал: ныне прославился Сын Человеческий, и Бог прославился в Нем.
他既出去，耶穌 就說：「如今 人 子 得了榮耀， 神 在 人子 身上也得了榮耀。
Then when he had gone out, Jesus said, Now is glory given to the Son of man, and God is given glory in him.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · John 13:31
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Jesus’ declaration is a statement of triumph, not despair. The aorist tense of ἐδοξάσθη (edoxasthē, ‘has been glorified’) treats the glorification as already accomplished. Vincent’s Word Studies notes that the aorist ‘points to the withdrawal of Judas’ as sealing Jesus’ fate. Barnes adds that ‘the last deed is done that was necessary to secure the death of the Son of man,’ and the glory that results from that death is already in view. Calvin emphasizes that Jesus withdraws the disciples from the outward shame of the cross to its spiritual fruit, the cross becomes a magnificent theater of God’s glory. Gill concurs: the Son of Man is glorified even on the cross, because God’s purposes, law, and justice are satisfied there. All see the cross not as defeat but as the hour of glory for both Son and Father.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Jesus declares that the Son of Man is glorified at the moment of betrayal because the cross, though shameful, is the means by which both he and the Father are glorified.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of ‘glorified’ | All traditions see the cross as the means by which both the Son and the Father are glorified. | Some emphasize the cross itself as the moment of glorification (the aorist implying completion), while others include the resurrection and ascension as the full realization of that glory. |
| The role of Judas | Judas’s departure triggers Jesus’ declaration; it marks the beginning of the passion. | A minority debate whether Judas is merely a catalyst or an instrument of glorification; most see him as a pawn whose evil is used for God’s purposes (see John 13:27). |
| Relationship between Son’s glorification and Father’s | The two glorifications are inseparable: the Son glorifies the Father, and the Father glorifies the Son. | Catholics and Orthodox emphasize the reciprocal glorification within the Trinity, while Protestants often focus on the cross as the act of atonement that brings glory to God’s justice and mercy. |
Historical & Cultural Context
John 13:31 stands at a hinge in the Fourth Gospel. The scene is the Upper Room during the Passover meal. Judas has just left the table, and John adds the haunting note: ‘It was night’ (John 13:30). The traitor has stepped out into the darkness, but Jesus immediately turns to his remaining disciples with words of light. The verse opens the so-called Farewell Discourse (John 13:31, 17:26), Jesus’ final instruction before his arrest.
‘Son of Man’ is Jesus’ preferred self-designation, rooted in Daniel 7:13, 14, where the Son of Man receives an everlasting kingdom. By using this title here, Jesus ties his coming death to the divine plan of exaltation. The cross is not a detour; it is the path to glory. The word ‘now’ (νῦν) marks a decisive moment. For weeks Jesus has said his ‘hour’ had not yet come (2:4; 7:30). Now, with Judas gone, the hour has arrived. The Cambridge Bible notes that Jesus, relieved of the traitor’s presence, bursts out with this declaration.
First-century readers would know that a betrayal by a trusted companion was the deepest shame. Yet Jesus reframes the moment. He speaks as if the cross were already past, so certain is its outcome. The verb ‘glorified’ (δοξάζω) carries the sense of making known God’s character. In the cross, God’s love, justice, and mercy are displayed. The cross-reference at John 12:23 connects this glorification to the ‘hour’ of the Son of Man. The departure of Judas sets the final act in motion, and Jesus sees not the coming agony but the coming victory.
Textual Notes
The supplied sources note no significant textual variants for John 13:31. All major Greek manuscripts (P66, P75, Sinaiticus, Vaticanus, etc.) agree on the wording, with only minor differences in punctuation. The text is considered stable.
Reception History
From the early church onward, John 13:31 has been a key text for understanding the paradox of the cross. Patristic writers such as John Chrysostom preached on the glory of the cross, using this verse to show that Christ’s shame was actually his exaltation. In the medieval period, the verse was woven into liturgies for Holy Week, especially in hymns that dwell on the ‘glory of the cross.’ The Reformation commentators, Calvin, Luther, made it central to the theology of the cross (theologia crucis), arguing that God’s glory is revealed precisely where human reason sees only humiliation. The verse continues to be a touchstone for sermons on the farewell discourse and for reflections on suffering and hope.
Preaching This Verse
Three-point outline
- Glory concealed in shame. Jesus calls the cross his glory. The aorist tense (ἐδοξάσθη) treats it as already accomplished, so certain is God’s plan. The cross, humanity’s worst act, becomes God’s greatest work.
- The departure of the betrayer. Judas walking out into the night is the catalyst. Vincent notes that the aorist ‘points to the withdrawal of Judas.’ Jesus does not dwell on the treachery but on the glory that the treachery unlocks.
- Mutual glorification. ‘God is glorified in him.’ The Son’s obedience on the cross brings glory to the Father, and the Father will glorify the Son. This is the reciprocal love at the heart of the gospel.
Five-point outline
- The decisive moment, ‘Now.’
- The paradox of glory in betrayal.
- The aorist perspective: faith speaking as if the future is already here.
- God glorified in the Son’s work.
- The cross as the center of salvation history.
Illustration hooks
- A surgeon about to perform a risky operation. The anesthesiologist gives the nod; the surgery begins. To the patient, it is frightening. To the surgeon, it is the moment of skill and purpose. Jesus sees the cross as his surgery on the world.
- A business owner fires a trusted employee who has been stealing. The owner sees the betrayal as a painful but necessary clearing of the air. Jesus sees Judas’s exit as the clearing of the stage for the final act.
- A parent watching a child leave for a dangerous but honorable mission, military service, disaster relief. The leaving is painful, but the parent says, ‘Now he begins his work.’ Jesus says, ‘Now I begin my glory.’
Questions your congregation is asking
- How can suffering or betrayal ever bring glory to God?
- If Jesus saw the cross as glory, does that mean I should welcome my own suffering?
- What does this verse say about God’s control over evil, even Judas’s betrayal?
Leading a Discussion
This verse catches Jesus at a moment of transition. The betrayer has left, and the cross is now certain. Yet Jesus speaks of glory, not doom. As you discuss, think about how Jesus’ perspective on the cross challenges your own assumptions about hardship and victory.
Discussion questions
- What was Jesus’ immediate situation when he spoke these words? (Read John 13:27, 30.)
- Why does Jesus use the title ‘Son of Man’ here? What does that title mean in the Old Testament?
- The verb ‘glorified’ is in the aorist tense, it treats the action as already complete. What does that tell you about how Jesus viewed his coming death?
- How is God the Father glorified in the Son’s work on the cross? What aspects of God’s character does the cross reveal?
- In what ways might you be tempted to see certain events in your life as defeats, but God sees them as part of a larger glory?
- Calvin said the cross is ‘a magnificent theater’ where God’s goodness is displayed. How can you look for God’s glory in hard circumstances?
- This verse is the opening of Jesus’ farewell discourse. What does it teach about the kind of hope Jesus offers his followers before his death?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Isaiah 49:3 | He said to me, “You are my servant, Israel, in whom I will be glorified.” |
| Isaiah 49:6 | Indeed, he says, “It is too light a thing that you should be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel. I will also give you as a light to the nations, that you may be my salvation to the end of the earth.” |
| Luke 2:10 | The angel said to them, “Don’t be afraid, for behold, I bring you good news of great joy which will be to all the people. |
| Luke 2:14 | “Glory to God in the highest, on earth peace, good will toward men.” |
| Luke 12:50 | But I have a baptism to be baptized with, and how distressed I am until it is accomplished! |
| John 7:39 | But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn’t yet glorified. |
| John 11:4 | But when Jesus heard it, he said, “This sickness is not to death, but for the glory of God, that God’s Son may be glorified by it.” |
| John 12:23 | Jesus answered them, “The time has come for the Son of Man to be glorified. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke reads "glorified" as already accomplished, not simply anticipated. For him, Christ's appointment to redeem the world by His blood secured glory from that moment onward. The death, resurrection, and ascension each extend and reveal the same completed glorification.
Barnes' Notes on the Bible Protestant 1832
Barnes sees the moment after Judas leaves as the point when the final step securing Jesus' death is complete, so the glory from that death is already assured. He links the glorification directly to the gospel's future success, the Messiah's exaltation, and God's open endorsement before the whole universe.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentary emphasizes that Christ makes love the true mark of the church, not miracles, creeds, or numbers. Such love brands believers unmistakably to the world, as Tertullian noted when pagans observed how Christians loved one another. That
Geneva Bible Notes Reformed 1599
The Geneva Notes emphasize that Christ declares Himself glorified at the very moment Judas leaves to betray Him. This glorification begins with His suffering and death, not after it, and it includes the Father being honored through the Son's work of redemption.
Gill's Exposition of the Bible Baptist 1748
Gill explains the apparent contradiction in Jesus calling his death a glorification. Though a shameful death, Christ was glorified by the Father's support, by conquering enemies, and by the miraculous events that accompanied the crucifixion. Moreover, God's own attributes of wisdom, justice, and mercy were glorified in this work.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB sees Jesus's repeated cry of "glorify" after Judas leaves as a burst of triumph, not grief. The traitor's departure removed the restraint of speaking in front of him, and the first words to break the silence are not about betrayal or suffering but about the glory of the Cross.
Lange's Commentary Reformed 1857
Lange argues that the new commandment is not merely a moral rule but points to the institution of the Lord’s Supper. This feast supplies Christ’s presence to the disciples and becomes the channel that conveys the impulse and strength needed for them to love one another until they join Him.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry highlights that this conversation only began after Judas left, because the presence of an unfaithful person can hinder profitable spiritual talk. Christ uses the intimate setting of the supper table to teach that Christians should turn ordinary conversation, especially with close friends, toward what builds up faith and understanding.
Vincent's Word Studies Evangelical 1887
Vincent stresses that the word "now" marks the crisis point when Judas leaves, freeing Jesus from the traitor's presence. He draws attention to the Greek aorist tense behind "is glorified," which treats the death and glorification as already complete the moment Judas steps out.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes the timing: Jesus speaks on Thursday morning, and the word "now" points to that exact moment. For Wesley, the Son of Man is glorified not after the cross, but as He fully enters His redemptive suffering, which he calls a holy and victorious act.