According To The Teaching Of Jesus In John 13:35, How Are His Followers To Be Recognized

“By this all men will know that you are My disciples, if you have love for one another.”

If you have love for one another, all mankind will know that you are my followers, and they will rejoice. EXPOSITORY (BIBLE IN ENGLISH): (35) All folks will know that you are my disciples as a result of this. The prospect of them being left in a condition of orphanage if He were to abandon them is still on their minds. He provides them a bond of union, by which they should constantly be attached to Him and to one another in the principle of love. He also grants them a bond of unity with themselves.

There it was, the distinguishing Christian mark, which all men should be able to recognize.

The apologists of the first centuries rejoiced in pointing to the stunning reality of Christian unity, which was a novel concept in the history of mankind at the time; and if the Church has occasionally lost this quality, the rest of the world has never forgotten it.

13:35 in the Gospel of John.

  1. Your loving one another in this manner and degree will be the most acceptable and ornamental token of your relation to me, as well as the noblest badge of your profession.
  2. And the ancient apologists for Christianity tell us that, upon witnessing the prevalence of this grace among them, the persecuting pagan themselves could not help but cry in delight, Take a look at how these Christians care for one another!
  3. As a result of man’s transgression, God was able to find satisfaction for the evil done to him.
  4. A fresh commandment would be given to the disciples by Christ before he departs from the scene.
  5. Many instructors, however, are still unfamiliar with this requirement.
  6. If the followers of Christ do not exhibit love to one another, it appears that their sincerity will be called into question, according to this interpretation.
  7. – That is, your love for one another will be such a compelling demonstration of your similarity to the Saviour that everyone will recognize and acknowledge it.

As opposed to the Pharisees, the Essenes, or the scribes, you will be distinguished by deep, real, and sincere devotion rather than by particular ceremonies or habits; by a distinctive style or way of speaking; by austerities and odd practices that distinguish you from the rest of society.

“”Look at how much they care for one another,” the pagan said.

Perhaps, of all the mandates of Jesus, the observance of this one is the one that is least obvious to those who are in the immediate vicinity.

Religious devotion can be found in equal measure in a prince or a slave, in the house of affluence or in the cottage of poverty, on the throne or in the hut of lack, in the mansion of affluence or in the cottage of poverty.

Moreover, as the millennium approaches, this will become increasingly prominent as the distinctive mark of the declared children of God.


Because men outside the circle of believers are fully aware that they are complete strangers to such love, if you have love for one another—for My sake and as one in Me—then you have love for one another.

In either sense, loving one another is a certain note of being Christ’s disciples; for as Christ continually pressed them to do so by his precepts, so he set them an example by showing them the greatest love he could possibly show them: take it in either sense, loving one another is a certain note of being Christ’s disciples.

If you love one another, not only will you know that you have passed from death to life, but all men, even the men of the world, will know that you are my disciples, as Tertullian (n) claims that even the Heathens did in his day; who would say, when they saw the Christians pass along the streets, and meet one another, “We are Christians.” A disciple of Christ does not distinguish himself or herself by any outward garb or austerities of life, as the disciples of John and the Pharisees were known; nor is it by any ordinary or extraordinary gifts of the Spirit, bestowed upon the disciples of Christ, that they are distinguished as such; for those who were not truly his disciples had these gifts bestowed upon them; but by love for one another, brotherly love, which is a distinctive mark of a disciple of Christ.

  1. No.
  2. Everyone will know that you are my followers if you have love for one another and for one another’s enemies.
  3. 1 John 2:3] o]in that, with the following; see also 1 John 2:3] not in the dative, but in the mei, with emphasis, as in John 15:8, but see also John 18:36.
  4. 13:35 in the Gospel of John.
  5. Alex.,Strom., ii.
  6. Felix,Octavius, 9.35; Tertulli, Apol., 39, “vide, inquiunt, ut invicem se diligant”; Ter All folks will know that you are my disciples as a result of this.
  7. It is said that the action of such love leaves a mark on us: “Look at how they love one another, say the heathen.” Tertullian, Apol.xxxix.

Tertullian, Apol.xxxix.

1 John 3:10, 1 John 3:14, and 1 John 3:15.

I’ll let you know when I find out.

It is I who love others to the point of dying for the sake of others.

—,love) and this, for My sake, and even as I have loved in the past.

Not via the display of grandeur and might, but by the display of love for one another.

John at Ephesus, which was reported by Jerome: “This is a mandate from the Lord.

Pereg.’) and Lucian (“Their Master makes them believe that they are brothers,” “De Mort.

As long as this immense force held sway, the Church made incredible strides; but, when the so-called disciples of Christ began to hale and kill one another, the Church’s forward momentum was halted.

John 13:35 (NIV) should – be aware (to be aware) )Come to understand or perceive The names of my disciples ( (See Matthew 12 for more information.) :49.

o me.

lelaJohn, Chinese B ibleJohn 13:35 French B ibleJohn 13:35 german b ibleJohn 13:35 ibleJohn ibleBibl e Hub is an abbreviation for the Electronic Hub.

According to the teaching of Jesus in John 13:35, how are his followers to be recognized?

As Jesus stated in John 13:35, his disciples will be identified because they have “washed their garments and made them white in the blood of the Lamb.” (John 13:35) Specifically, this is a doctrine about salvation via the person of Jesus Christ. We are all sinners who deserve to be punished in the hereafter for our deeds. The only way we may be freed from this fate is to embrace Jesus as our Savior and to follow him with all of our hearts and minds. Pixabay has images of Jesus Christ, religion, and Jesus.

One may tell if someone has embraced Christ by looking at their conduct rather than by listening to what they say.

In addition, they share meals with other Christians, look after widows and orphans, love their adversaries, pray constantly and strive to maintain their purity even when confronted with temptation.

Road to Emmaus appearance – Wikipedia

According to John 13:35, Jesus stated that his disciples would be identified because they have “washed their garments and made them white in the blood of the Lamb.” An explanation of redemption via the person of Jesus Christ. Our acts have earned us everlasting damnation, and we are all sinners deserving of it. Ultimately, the only way we may be spared from this fate is by embracing Jesus as our Savior and following him with all of our hearts. Pixabay has images of Jesus Christ, religion, and Jesu.

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Individuals can be identified as Christians by their conduct, rather than by what they say about Jesus Christ.

In addition, they share meals with other Christians, look after widows and orphans, love their adversaries, pray constantly and strive to maintain their purity even when confronted with temptations.

Biblical accounts

Wright describes Luke 24:13–35, which contains a thorough account of the Emmaus excursion, as one of the most effective sketches of a biblical scenario in the entire Gospel of Luke. D. P. Moessner quotes Jan Lambrecht as saying that the Emmaus account is one of Luke’s “most exquisite literary masterpieces.” It relates the contact with Jesus on the road to Emmaus as well as the meal at Emmaus, and it claims that a disciple namedCleopas was travelling towards Emmaus with another disciple when they encountered Jesus, who was dressed in a robe.

They didn’t recognize him at first, but they shared their anguish over recent occurrences with him later on. They encouraged him to join them for dinner, and he was recognized by the group throughout the meal.


Despite the fact that it may be argued that its primary theme is the demonstration of the resurrection by the appearance of Jesus, this tale appears to offer nothing concerning the demonstration of the event. According to R. W. L. Moberly, “the narrative is best understood as an explication of the hermeneutical difficulty of discernment, with a particular emphasis on the question, ‘How does one detect the resurrected Christ?'” “The Emmaus story involves the progression of the awareness of the two disciples, from sadness at Christ’s death to hope in his resurrection,” according to Alfred McBride.


Mark 16:12–13 contains a similar account of Jesus appearing to two disciples while they were walking in the countryside, at approximately the same time as the events described in the Gospel narrative, though it does not specifically mention the disciples or their destination as Emmaus: After that, while they were walking through the countryside, Jesus appeared to them in a different form to two of them.

These individuals returned and informed the rest of the group, who did not believe them either.

According to Jan Lambrecht, “Each event culminates in a ritual, such as the breaking and distributing of bread at Emmaus and the baptism of the Ethiopian along the way.

‘The good news of Jesus’ should guide our interpretation of the Scriptures, and the events of Jesus’ life can only be understood in the context of the Scriptures (Lk 24).”

Unnamed disciple

The disciple who followed Cleopas has been given a variety of names over the years. There have been several suggestions, including Simon/Symeon, according to several documents and manuscripts; Ammaon/Amaon, which may be a spelling error for “Symeon,” according toSaint Ambrose; Nathanael, according toSaint Epiphanius’sPanarion; Nicodemus, according to the Arabic Apocryphal Gospel of John; Luke the Evangelist, according to the Book of the Bee; Philip the Deacon; James, brother of Jesus; “Luke’s omission to identify Cleophas’ companion by either name or gender may likely be a technique for allowing the reader to connect implicitly with that person, and so to undertake the journey as Cleophas’ companion,” argues John Gillman in a Festschrift to Jan Lambrecht.

The journey to Emmaus

The two disciples were traveling down the road, on their way to Emmaus, immersed in grave and serious conversation, when Jesus came up behind them and stopped them. They were unable to recognize Jesus and regarded him as an outsider. “They did not have confidence in him, yet they were talking about him,” writes Pope Gregory the Great in his Homilies on the Gospels (Hom. 23). As a result, the Lord came to them, but he did not reveal himself to them in a manner that they could identify. Thus, the Lord acted visibly, before their physical eyes, what was going on in them inside, before the eyes of their hearts, in order to bring it to their attention.

The fact that they were talking about him led to his showing up in their presence, but because they were skeptical, he concealed his appearance from them, making it impossible for them to recognize him.

When they poured out their problems and doubts, Jesus listened intently and utilized scriptures to help them better comprehend “suffering and glory,” they were met with joy.

Considering the “Emmaus Pilgrimage” from a pastoral standpoint, John Mossi says that contemplating the “Emmaus Pilgrimage” may be beneficial when one is enduring personal “dark hours.” One should know, according to Mossi, that Jesus compassionately travels beside one on one’s own journey, empathically listens to one’s sorrows and hesitations, and spends quality time accompanying one as one goes through the process of inner healing as they go through this process.

“Stay with us”

Following the roadside encounter, Jesus stayed with the two disciples and shared a meal with them, according to Luke 24:28–29: The disciples saw that Jesus was acting as though they were going further as they reached the hamlet to which they were traveling. “Stay with us,” they pleaded, pointing out that it was already dark and that the day was almost done with him. So he moved in with them for a while. The two disciples demonstrated their openness and concern for the unknown guest, who turned out to be Jesus, by inviting him to stay with them, to have a meal with them, and to spend time with them in company.

Supper at Emmaus

For a brief while, Jesus appears to Cleopas and one other disciple, but “their eyes were holden” such that they were unable to distinguish him from others. According to I.H. Marshall, this is an act of God, and it is also more owing to their spiritual blindness than it is due to anything new about Jesus’ appearance. Later, “at the breaking of bread” (Luke 24:30), “their eyes were opened,” and they recognized Jesus as the one who had opened them (Luke 24:31). While B. P. Robinson argues that this indicates that the recognition took place during the meal, Raymond Blacketer points out that “many, perhaps even most, commentators from antiquity to the present day, and everywhere in between, have seen the revelation of Jesus’ identity in the breaking of bread as having some kind of eucharistic referent or implication.” The Pope, in his apostolic letterMane nobiscum Domine, explains how, when the two disciples begged Jesus to stay with them, Jesus answered by providing them with a method to be with him, namely, by entering into “a deep communion with Jesus” via the “Sacrament of the Eucharist” (cf.John 15:4).

According to the Pope, Jesus consented to their request to stay shortly after they approached him “Although Jesus’ face would be obscured, the Master would’remain’ with them, concealed in the ‘breaking of the bread,’ which had opened their eyes to identify him in the first place.

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Return to Jerusalem

According to Luke 24:32, the two disciples’ hearts were “flame” during their talk with Jesus on the road to Emmaus, particularly as he discussed the Scriptures. Their trek “represents their transformation from a state of sadness to a state of burning,” and they immediately went to Jerusalem to share their experience with other fellow travelers, according to the group (Luke 24:33). When the two disciples “encounterthe Risen Christ” at the meal at Emmaus, according to Alfred McBride, “enthusiasm suffused their entire existence.” As a result, they felt compelled to share their joy and good news with others, and thus they were willing to endure the arduous journey back to Jerusalem.

During the lunch event, John Paul II argues that the two disciples recognized their “responsibility to be missionaries” after “coming into communion with Christ,” and he connects this with the dismissal at the conclusion of the Eucharistic Celebration.

In art

Art has shown both the encounter on the road and the subsequent meal, although the supper has gained more attention than the roadside encounter. Medieval art frequently depicts a little period of time before Jesus is recognized; Christ often wears a huge floppy hat to help explain why the disciples first failed to identify him. This is frequently a largepilgrim’s hat with a badge, or, on rare occasions, a Jewish hat. However, the representation of the Last Supper has been a more common motif, at least since the Renaissance, with Jesus and his followers sharing a meal together on the altar.

Rembrandt’s representation of the Last Supper, completed in 1648, is based on an etching he completed six years previously, in which the disciple on the left had risen and clasped his hands in prayer.

During the meal, the servant is completely unaware of the theophanic event that is taking place.

Caravaggio painted Jesus without a beard, and the picture at the British Museum depicts Jesus with fruits that are out of season on the table.

Other painters who have depicted the Last Supper includeJacopo Bassano,Pontormo,Vittore Carpaccio,Philippe de Champaigne,Albrecht Dürer,Benedetto Gennari,Jacob Jordaens,Marco Marziale,Pedro Orrente,Tintoretto,Titian,Velázquez, andPaolo Veronese Additionally, the meal was the subject of one ofHan van Meegeren’s most effective Vermeerforgeries.

Gallery of art

  • The Oratory in Novara was built in the 15th century, as was the Supper at Emmaus.

In music

At the time of Bach’s birth, the gospel was the mandated reading on Easter Monday in Lutheran Leipzig. He wrote a number of church cantatas for the occasion, including the chorale cantataBleib bei uns, denn es wird Abend werden, BWV 6, which was composed in 1725. Josef Rheinberger produced a motetAbendlied in 1855 based on a passage from the gospel account, “Bleib bei uns,” and published it in 1856. (Bide with us). The Emmaus Road Quartet is a southern gospel singing ensemble from the United States that draws its name from a biblical tale.

Jungian perspective

The apparition on the road to Emmaus, according to Carl Jung, was an instance of the legendary subject of themagical traveling companion, which is a recurrent dream topic.

See also

  • The life of Jesus
  • The journey from Emmaus to Nicopolis
  • Harmony in the gospels
  • The life of Jesus as depicted in the New Testament
  • A list of upcoming eating events
  • The appearance of Jesus after his resurrection
  • The Resurrection of Jesus Christ


  1. Wright 2004, p. 292
  2. AbMcBride 1992, p. 210
  3. AbMetzger 1980, p. 40
  4. AbMetzger 1980, p. (7 October 2004). “Mane nobiscum Domine,” or “Mane nobiscum Domine,” is a Latin phrase that means “Mane nobiscum Domine.” Apostolos-Cappadona 1995, p. 64
  5. Lambrecht 2002, p. 183
  6. McBride 1992, p. 214
  7. Durham 2004, p. 144
  8. Kindermann 1968, pp. 79–100
  9. Jung, C.G. (1968), Psychology and Alchemy, Collected Works, Volume 12, Princeton, N.J.: Princeton University Press.ISBN0-691-01831-6


  • Diane Apostolos-Cappadona Apostolos-Cappadona (1995). Sacred Art, Sacred Creativity, and the Sacred: an anthology of religious and artistic writings ISBN 0-8264-0829-X
  • Bivin, David N. ISBN 0-8264-0829-X (2017). “A Farewell to the Emmaus Road” by Raymond A. Blacketer
  • Blacketer, Raymond A. (2003). Word and Sacrament on the Road to Emmaus: Homiletical Reflections on Luke 24:13-35″ (Word and Sacrament on the Road to Emmaus). Calvin Theological Journal.38
  • Craddock, Fred B. Calvin Theological Journal.38 (1991). Luke.ISBN0-8042-3123-0
  • Durham, John I.ISBN0-8042-3123-0 (2004). The Biblical Rembrandt (ISBN 0-86554-886-2)
  • Gregory I, Pope (ISBN 0-86554-886-2)
  • (2001). “Homily number 23.” A Reading of the Gospels with Gregory the Great: Homilies on the Gospels, numbered 21–26. Santha Bhattacharji has provided the translation. ISBN 9781879007444
  • St Bede’s Publications, ISBN 9781879007444
  • Hall, James (1983). An Introduction to the History of Ideas and Images in Italian Art. John Murray, ISBN 0-7195-3971-4
  • Hoeller, Stephan A., London: John Murray, ISBN 0-7195-3971-4
  • (2002). Gnosticism is a fresh light shed on an old tradition of inner knowledge that dates back thousands of years. Lambrecht, Jan (Quest Books, ISBN 978-0-8356-0816-9)
  • Lambrecht, Jan (Quest Books, ISBN 978-0-8356-0816-9)
  • Lambrecht, Jan (Quest Books (2002). B. Lataire, Reimund Bieringer, Veronica Koperski, and Veronica Koperski (eds.). Death and Resurrection in the New Testament: J. Lambrecht’s Festschrift. Kindermann, Udo (Leuven University Press, ISBN 9789042912144)
  • Leuven University Press, ISBN 9789042912144
  • (1968). “The Emmausgedicht of Laurentius von Durham” is a poem written by Laurentius von Durham. McBride, Alfred and Mittellateinisches Jahrbuch.5 (1992). Luke portrays Jesus as a human being. Our Sunday Visitor.ISBN9780879733582
  • Metzger, Bruce M. Our Sunday Visitor.ISBN9780879733582 (1980). Vol. 10 of the New Testament Studies series includes philological, versional, and patristic studies. Brill, ISBN 9789004061637
  • Moberly, R.W.L., ISBN 9789004061637
  • Moberly, R.W.L. (2000). The Bible, Theology, and Faith: An Investigation into the Lives of Abraham and Jesus Cambridge University Press (ISBN 9780521786461)
  • Phillips, John (ISBN 9780521786461)
  • (2005). Exploring the Gospel of Luke: an expository commentary.ISBN0-8254-3377-0
  • Robinson, B.P. Exploring the Gospel of Luke: an expository commentary.ISBN0-8254-3377-0
  • Robinson, B.P. (1984). “The Emmaus Story and Its Place in the Book of Luke-Acts.” New Testament Studies, vol. 30, no. 4, pp. 481–497, doi: 10.1017/S0028688500013199
  • The Catholic Comparative New Testament, vol. 30, no. 4, pp. 481–497, doi: 10.1017/S0028688500013199
  • New Testament Studies, vol. 30, no. 4, pp. 481–497, doi: 10.1017/S0028688500013199
  • New Testament Studies, vol. 30, no Thiede, Carsten Peter
  • Thiede, Carsten Peter
  • Thiede, Carsten Peter (2006). The Emmaus Mysteries: Investigating the Evidence for the Resurrected Christ A C Black, ISBN 9780826480675
  • Wicks, Robert J., ed. A C Black, ISBN 9780826480675
  • Wicks, Robert J., ed (2000). Volume 2 of the Handbook of Spirituality for Ministers is now available. Wright, N.T. (Paulist Press, ISBN 9780809139712)
  • Paulist Press (2004). Luke’s Prayer for Everyone It is published by Westminster John Knox Press (ISBN 0-664-22784-8).

Bible Gateway passage: Luke 24:13-35 – New International Version

13However, on the same day, two of them were on their way to a place named Emmaus, which was approximately seven miles away from Jerusalem. A) The first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph of the first paragraph “>(A)14They were chatting with one another about everything that had transpired during the day.

  • 15As they spoke and debated these issues with one another, Jesus himself appeared and walked beside them; B) Jesus himself appeared and walked alongside them; “Nevertheless, they were prevented from recognizing him.
  • 18One of them was named Cleopas, and he was D) “>(D) inquired of him, “Are you the only person visiting Jerusalem who is unaware of the events that have taken place there in recent days?” 19″Can you tell me what they are?” he inquired.
  • “He was a prophet, F)” says the author “>(F)eminent in both speech and conduct in the eyes of God and the entire population.
  • It is also the third day I)”>(I)since all of this transpired, which is quite noteworthy.
  • J) The word “J” refers to the letter “J” in the Greek alphabet “They went to the tomb very early this morning23but were unable to locate his body.
  • 24After that, several of our colleagues went to the tomb and discovered it just as the women had described it, but they did not see Jesus there.
  • 26Didn’t the Messiah have to go through all of this before he could come into his glory?
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O)”>(O) The disciples were approaching the town where Jesus was taking them when Jesus carried on as if he were going even further away.

30 When he was at the table with them, he took the bread, thanked them, and then broke it “>(P)and started handing it over to them.

32 During the conversation on the walk, they exchanged questions: “Didn’t our hearts burn inside us R)”>(R)while he talked with us and opened the Scriptures S)”>(S)to us?” 33 They rose to their feet and immediately returned to Jerusalem.

The Lord T) is a euphemism for “the Lord of the Rings.” “>(T)has ascended to the heavens and appeared to Simon.

>(U)35 V)”>(V) Read the entire chapter.

All rights are retained around the world. The New International Version (NIV) Reverse Interlinear Bible provides translations from English to Hebrew and from English to Greek. Zondervan has copyright protection till the year 2019.

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Love Is the Greatest

Introduction: 1.In 1 Corinthians 13:13, three important Bible subjects are listed: faith, hope, and love.2.Faith is important because we cannot please God without it (Hebrews 11:6).3.Hope is important because we are saved by it (Romans 8:24).4.Even though faith and hope are extremely important, love is the greatest.5.In our lesson we are pointing out from the Bible:a.7 reasons why love is so greatb.7 of our responsibilities that relate to love.6.Let us begin by considering.

Discussion :I.7REASONSWHYLOVEISSOGREATA.First, Jesus emphasized love in His teaching.1.According to Jesus,:a.the first and second commandments involve love (Matthew 22:35-40)b.His new commandment involves love (John 13:34)c.His followers are to be recognized by their love for one other (John 13:35).2.The Christians in Jerusalem illustrate what is involved in practicing the Lord’s teachingabout loving God and each other (Acts 2:41-47).B.Second, love is a comprehensive commandment (Romans 13:8-10).C.Third, love never fails (1 Corinthians 13:8).D.Fourth, love is the first of nine characteristics that make up the fruit of the Spirit (Galatians 5:22-23).E.Fifth, love is”the bond of perfectness”(Colossians 3:14).F.Sixth, love is the last of seven characteristics that are known as “the Christian graces” (2 Peter 1:7).G.Seventh, love is”of God,”and”God is love”(1 John 4:7-8).II.7RESPONSIBILITIESTHATRELATETOLOVEA.First, we are to do everything with love (1 Corinthians 16:14).B.Second, love is to be the motivation for our service (Galatians 5:13-14).C.Third, love is to be found in the home.1.Husbands are to love their wives (Ephesians 5:25-28).2.Wives are to love their husbands and children (Titus 2:4).D.Fourth, we must think on things that are”lovely”(Philippians 4:8; Proverbs 23:7).E.Fifth, we are to”let brotherly love continue”(Hebrews 13:1).F.Sixth, we are to”love one another with a pure heart fervently”(1 Peter 1:22).G.Seventh, our love is to be active (1 John 3:18).

Conclusion :1.In addition to stating that love is the greatest, the Bible shows why this is the case.2.We have considered 7 of the many reasons why love is so great.3.Because love is the greatest, we must fulfill our responsibilities that relate to it.4.Although the Lord has given us many responsibilities involving love, we have examined 7 of them.5.Let us:a.appreciate the greatness of loveb.fulfill our responsibilities that relate to love.

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