John 12:42

Joh 12:42-43. Nevertheless, among the chief rulers also many believed on him — Though the greater part of those to whom Christ preached rejected him, his sermons were not wholly unsuccessful; for a number of the chief magistrates, and other principal people, believed on him; yet they did not openly profess their faith, fearing they should be excommunicated by the Pharisees, whose party was now very powerful, both in church and state; for they loved the praise of men more than, &c. — They durst not face the contempt of their fellow-mortals, even to secure the approbation of their Maker! Such was now the state of things at Jerusalem, and such the effect of Christ’s entrance into it, as above related.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Of Faith in Christ and God. Joh 12:42-50

v. 42. Nevertheless, among the chief rulers also many believed on Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue;

v. 43. for they loved the praise of men more than the praise of God.

v. 4. Jesus cried and said, He that believeth on Me believeth not on Me, but on Him that sent Me.

v. 45. And he that seeth Me seeth Him that sent Me.

v. 46. I am come a light into the world, that whosoever believeth on Me should not abide in darkness.

v. 47. And if any man hear My words and believe not, I judge him not; for I came not to judge the world, but to save the world.

v. 48. He that rejecteth Me, and receiveth not My words, hath one that judgeth him; the word that I have spoken, the same shall judge him in the last day.

v. 49. For I have not spoken of Myself; but the Father which sent Me, He gave Me a commandment what I should say and what I should speak.

v. 50. And I know that His commandment is life everlasting; whatsoever I speak, therefore, even as the Father said unto Me, so I speak.

In the form of a parenthesis the evangelist records a fact concerning some of the rulers of the Jews, members of the great council, the Sanhedrin. A few of these had gained the conviction that Jesus was the Messiah, for they could not deny the evidence of His words and works. But they had not yet reached that firmness of faith which manifests itself in open confession. They feared the Pharisees and their threats of excommunication; they loved the honor and glory from men more than that from God. And so the young plant of faith was almost immediately suffocated. Faith cannot grow or even be maintained in such a confined atmosphere. Note: This fate overtakes many a person in our days that fears the ridicule, the contempt, the persecution of the world. Faithfulness to Christ must not shrink from trials and persecutions, but stand firm and loyal on His side to the end.

The evangelist now records, in conclusion, the words which Jesus spoke to the people in leaving, a summary of all His discourses during the last days of His life, as they were addressed to the people in the Temple. He called out loudly, in order to call attention to His words and to strengthen the impression which He intended to make. Faith in Christ and faith in God is the same, for the two are one, and Jesus is His Father’s ambassador. He that sees Christ with the eyes of faith thereby has a knowledge and understanding of the Father. Only through Christ and in the light of His work of redemption can the Father be known. Without Christ, the picture of God can at best be a caricature, resembling the ideas of the Gentiles concerning their highest God. Jesus has come into the world as the true Light, and not in the last instance to throw light upon the Father and upon His relation to mankind. While He enlightens the darkened minds of men, He show them God as their Father, and enables them to believe in this Father with all their hearts. As a light Jesus came, and He that believes on Him leaves the darkness of unbelief and is filled with divine light. It is a matter of foolishness for anyone to be a mere hearer of the Word and not to preserve and keep His sayings in a true heart. Such a person Christ will not judge; he has his judgment in himself. So far as Christ is concerned, His object in coming into the world was not to judge and condemn the world, but to save the world; He has no interest in the condemnation of men, but only in their everlasting salvation. But he that spurns Christ and repudiates His sayings, His Gospel, thereby condemns himself. And on the last day that same Word will prove his undoing. He will be told that he rejected the message which offered salvation to him freely, out of pure grace and mercy. So again it is not zeal for Himself and His honor which makes Jesus so insistent, but the eagerness to fulfill the commandment of His Father. Both His public and His private utterances were governed by this consideration. There is perfect agreement, absolute unity, between Father and Son. His commandment and God’s commandment are identical; the one thing that God wants more than anything else for all men, and that He therefore wants all men to strive for, is eternal life. He has only one will, and that is His good and gracious will that all men should be saved. In this the will of the Son coincides exactly with the will of the Father. For that reason Jesus has been speaking and preaching and repeating His glorious message, because He wants all men to be saved and to come to the knowledge of truth.

Summary.Christ enters Jerusalem amid the acclaim of the people, after having been anointed at Bethany by Mary, He preaches of His glorification through His suffering and death, and urges men to have faith in Him and His Father.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

COWARDICE OF THE RULERS

Joh 12:42-43. “Moreover, indeed, many of the rulers believed on Him; but did not confess Him on account of the Pharisees, in order that they might not be put out of the synagogues; for they loved the glory of men rather than the glory of God.” Of course, the faith with which they believed on Him was not spiritual, or it would have put the glory of men into speedy eclipse. But their faith was merely intellectual, like that of the popular clergy and Churchmen of the present day; e. g., a presiding elder in Texas took me aside and requested me to pray for his sanctification; but not to tell anybody. He was afraid of popular depreciation and official humiliation. Thousands of America’s truest saints have been put out of the Church for professing sanctification. Hence you see that history repeats itself as the world moves on.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

12:42-43 Many people did believe in him, but they wouldn’t admit it. To follow Jesus involves telling others about him despite the social consequences (1:35-51; 4:1-42).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 12:42. Καί, also) not merely from among the common people.—Φαρισαίους, the Pharisees) These were most bitter, and formidable to the chief rulers themselves. [It seems, they were aiming at the greatest degree of power, actuated by a perverse zeal; especially those who were in the discharge of any public office.—V. g.]—οὐχ ὡμολόγουν, they did not confess Him) although their mind, convinced through belief, was urging them to confess Him. Not to confess, and to deny Him, differ.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_12:42-43. Ὅμως μέντοι] yet, notwithstanding, Herod. i. 189; Plat. Crit. p. 54 D, Men. p. 92 E; comp. the strengthened ὅμως γε μέντοι, Klotz, ad Devar. p. 343; Baeumlein, Partik. p. 172 f. It limits the judgment on the unbelief of the Jews, which had previously been expressed in general terms.

καὶ ἐκ τ. ἀρχ.] even of the Sanhedrists (in secret, Joh_7:48).

διὰ τοὺς Φαρισ.] the most hostile and dreaded party opposed to Jesus in and outside the Sanhedrim.

ἀποσυνάγ.] comp. Joh_9:22.

τὴν δόξ. τ. ἀνθρ.] the honour coming from men. Comp. Joh_5:44.

τὴν δόξ. τοῦ θεοῦ] the honour which God imparts. Comp. Rom_3:23. They preferred the honour of men (potius, see on Joh_3:19) rather than to stand in honour with God. Theirs was thus not yet that faith strengthened for a free confession, as Jesus demands it (Mat_10:32), with the setting aside of temporal interests; Augustine calls it ingressus fidei. Where subsequently the right advance followed, the unhesitating confession also was forthcoming, as in the cases of Nicodemus and of Joseph of Arimathaea. But that of Gamaliel is not applicable here (Godet); he did not get so far as faith.

On ἤπερ, as strengthening the negative force of the ἤ (comp. 2Ma_14:42), see Kühner, II. sec. 747, note4.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 12:42 . Although unbelief was so commonly the result of Christ’s manifestation, ὅμως μέντοι , cf. Herodot., i. 189, “nevertheless, however, even of the rulers many believed on Him, but on account of the Pharisees they did not confess Him ( ὡμολόγουν , imperfect, their fear to confess Him was continued) lest they should be put out of the synagogue”. The inherent truth of the teaching of Jesus compelled response even in those least likely to be influenced. Westcott says: “This complete intellectual faith (so to speak) is really the climax of unbelief. The conviction found no expression in life.” This is true of the bulk of those referred to (see Joh 12:43 ), but cannot apply to all (see Joh 7:50 , Joh 19:38-39 ). For ἀποσυνάγωγοι see Joh 9:22 , Joh 16:2 . ἠγάπησαν … Θεοῦ . As in Joh 5:44 an excessive craving for the glory which men can bestow is noted as the cause of unbelief.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Such as believe, are not only few in number, if they be compared with the unbelievers, but also the most of those few (yea and that especially the chiefest) do fear men more than God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Some honour was done to Christ by these rulers: for they believed on him, were convinced that he was sent of God, and received his doctrine as divine; but they did not do him honour enough, for they had not courage to own their faith in him. Many professed more kindness for Christ than really they had; these had more kindness for him than they were willing to profess. See here what a struggle was in these rulers between their convictions and their corruptions.

I. See the power of the word in the convictions that many of them were under, who did not wilfully shut their eyes against the light. They believed on him as Nicodemus, received him as a teacher come from God. Note, The truth of the gospel has perhaps a better interest in the consciences of men than we are aware of. Many cannot but approve of that in their hearts which yet outwardly they are shy of. Perhaps these chief rulers were true believers, though very weak, and their faith like smoking flax. Note, It may be, there are more good people than we think there are. Elijah thought he was left alone, when God had seven thousand faithful worshippers in Israel. Some are really better than they seem to be. Their faults are known, but their repentance is not; a man's goodness may be concealed by a culpable yet pardonable weakness, which he himself truly repents of. The kingdom of God comes not in all with a like observation; nor have all who are good the same faculty of appearing to be so.

II. See the power of the world in the smothering of these convictions. They believed in Christ, but because of the Pharisees, who had it in their power to do them a diskindness, they durst not confess him for fear of being excommunicated. Observe here, 1. Wherein they failed and were defective; They did not confess Christ. Note, There is cause to question the sincerity of that faith which is either afraid or ashamed to show itself; for those who believe with the heart ought to confess with the mouth, Rom 10:9. 2. What they feared: being put out of the synagogue, which they thought would be a disgrace and damage to them; as if it would do them any harm to be expelled from a synagogue that had made itself a synagogue of Satan, and from which God was departing. 3. What was at the bottom of this fear: They loved the praise of men, chose it as a more valuable good, and pursued it as a more desirable end, than the praise of God; which was an implicit idolatry, like that (Rom 1:25) of worshipping and serving the creature more than the Creator. They set these two in the scale one against the other, and, having weighed them, they proceeded accordingly. (1.) They set the praise of men in one scale, and considered how good it was to give praise to men, and to pay a deference to the opinion of the Pharisees, and receive praise from men, to be commended by the chief priests and applauded by the people as good sons of the church, the Jewish church; and they would not confess Christ, lest they should thereby derogate from the reputation of the Pharisees, and forfeit their own, and thus hinder their own preferment. And, besides, the followers of Christ were put into an ill name, and were looked upon with contempt, which those who had been used to honour could not bear. Yet perhaps if they had known one another's minds they would have had more courage; but each one thought that if he should declare himself in favour of Christ he should stand alone, and have nobody to back him; whereas, if any one had had resolution to break the ice, he would have had more seconds than he thought of. (2.) They put the praise of God in the other scale. They were sensible that by confessing Christ they should both give praise to God, and have praise from God, that he would be pleased with them, and say, Well done; but, (3.) They gave the preference to the praise of men, and this turned the scale; sense prevailed above faith, and represented it as more desirable to stand right in the opinion of the Pharisees than to be accepted of God. Note, Love of the praise of men is a very great prejudice to the power and practice of religion and godliness. Many come short of the glory of God by having a regard to the applause of men, and a value for that. Love of the praise of men, as a by-end in that which is good, will make a man a hypocrite when religion is in fashion and credit is to be got by it; and love of the praise of men, as a base principle in that which is evil, will make a man an apostate when religion is in disgrace, and credit is to be lost for it, as here. See Rom 2:29.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

among the chief rulers also--rather, "even of the rulers"; such as Nicodemus and Joseph.

because of the Pharisees--that is, the leaders of the sects; for they were of it themselves.

put out of the synagogue--See Joh 9:22, Joh 9:34.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 42. Among the chief rulers - many believed on him] We only know the names of two of them, Nicodemus, and Joseph of Arimathea.

But-they did not confess him] Or it: they were as yet weak in the faith, and could not bear the reproach of the cross of Christ. Besides, the principal rulers had determined to excommunicate every person who acknowledged Christ for the Messiah; see Joh 9:22.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Nevertheless, many even of the rulers believed on Him. The murmuring and fierceness of the Jews, in rejecting Christ, having risen to such a height of insolence, it might have been thought that all the people, without exception, conspired against him. But the Evangelist says that, amidst the general madness of the nation, there were many who were of a sound mind. A striking instance, truly, of the grace of God; for, when ungodliness has once prevailed, it is a sort of universal plague, which infects with its contagion every part of the body. It is therefore a remarkable gift, and special grace of God, when, amidst a people so corrupt, there are some who remain untainted. And yet we now perceive in the world the same grace of God; for though ungodliness and contempt of God abound everywhere, and though a vast multitude of men make furious attempts to exterminate utterly the doctrine of the Gospel, yet it always finds some places of retreat; and thus faith has — what may be called — its harbors or places of refuge, that it may not be entirely banished from the world.

The word even is emphatic; for in the order of the rulers, there existed so deep and inveterate a hatred of the Gospel, that it could scarcely be believed that a single believer could be found amongst them. So much the greater admiration was due to the power of the Spirit of God, which entered where no opening was made; though it was not a vice, peculiar to a single age, that rulers were rebellious and disobedient to Christ; for honor, and wealth, and high rank, are usually accompanied by pride. The consequence is, that they who, swelled with arrogance, scarcely acknowledge themselves to be men, are not easily subdued by voluntary humility. Whoever, then, holds a high station in the world, will, if he is wise, look with suspicion on his rank, that it may not stand in his way. When the Evangelist says that there were many, this must not be understood as if they were the majority or the half; for, as compared with others who were vastly numerous, they were few, but yet they were many, when viewed in themselves.

On account of the Pharisees. It may be thought that he speaks incorrectly, when he separates faith from confession; for

with the heart we believe to righteousness, and with the mouth confession is made unto salvation, (Romans 10:10)

and it is impossible that the faith, which has been kindled in the heart, shall not put forth its flame. I reply, he points out here how weak was the faith of those men who were so lukewarm, or rather cold. In short, John means that they embraced the doctrine of Christ, because they knew that it had come from God, but that they have not a lively faith, or a faith so vigorous as it ought to have been; for Christ does not grant to his followers a spirit of fear, but of firmness, that they may boldly and fearlessly confess what they have learned from him. Yet I do not think that they were altogether silent; but as their confession was not sufficiently open, the Evangelist, in my opinion, simply declares that they did not make profession of their faith; for the proper kind of profession was, openly to declare that they were the disciples of Christ. Let no man, therefore, flatter himself who, in any respect, conceals or dissembles his faith for fear of incurring the hatred of men; for however hateful the name of Christ may be, that cowardice which compels us to turn aside, in the smallest degree, from the confession of him, admits of no excuse.

It must also be observed, that rulers have less rigor and firmness, because ambition almost always reigns in them, which is the most slavish of all dispositions; and, to express it in a single word, earthly honors may be said to be golden fetters, which bind a man, so that he cannot perform his duty with freedom. On this account, persons who are placed in a low and mean condition ought to bear their lot with the greater patience, for they are, at least, delivered from many very bad snares. Yet the great and noble ought to struggle against their high rank, that it may not hinder them from submitting to Christ.

John says that they were afraid of the Pharisees; not that the other scribes and priests freely permitted any man to call himself a disciple of Christ, but because, under the semblance of zeal, cruelty burned in them with greater fierceness. Zeal, in defending religion, is, indeed, an excellent virtue; but if hypocrisy be added to it, no plague can be more dangerous. So much the more earnestly ought we to entreat the Lord to guide us by the unerring rule of his Spirit.

Lest they should be thrown out of the synagogue. This was what hindered them, the fear of disgrace; for they would have been thrown out of the synagogue. Hence we see how great is the perversity of men, which not only corrupts and debases the best of God’s ordinances, but turns them into destructive tyranny. Excommunication ought to have been the sinew of holy discipline, that punishment might be ready to be inflicted, if any person despised the Church. But matters had come to such a pitch, that any one who confessed that he belonged to Christ was banished from the society of believers. In like manner, at the present day, the Pope, in order to exercise the same kind of tyranny, falsely pretends to a right of excommunicating, and not only thunders with blind rage against all the godly, but endeavors to cast down Christ from his heavenly throne; and yet he does not hesitate impudently to hold out the right of sacred jurisdiction, with which Christ has adorned his Church.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(42) Nevertheless among the chief rulers also many believed on him.—This is strongly asserted in opposition to the spiritual blindness of the nation. There were, notwithstanding, many even in the Sanhedrin itself who believed on Him.

But because of the Pharisees they did not confess.—Comp. Note on Joh_9:22. It seems from the present passage that the Pharisees were the most determined foes of Christ, and that even the rulers were kept in awe by their threat of excommunication. This submission to the Pharisees’ yoke which kept them from Christ was itself blinding their eyes and hardening their hearts. They are at once, therefore, the exception to, and the illustration of, the principle of which St. John was speaking. They had the power to see the truth, but they had not the will to face boldly the results of their own convictions, and the unused power ceased to exist. (Comp. Rom_10:10.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

42. Nevertheless] In spite of the judicial blindness with which God had visited them many even of the Sanhedrin believed. We know of Joseph of Arimathea and Nicodemus.

because of the Pharisees] The recognised champions of orthodoxy both in and outside the Sanhedrin. Comp. Joh_7:13, Joh_9:22.

did not confess] Imperfect tense; they were perpetually omitting to do so.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For they loved the praise of men,.... To be in the esteem of men, to have their applause, and receive honour from them:

more than the praise of God; than either to receive honour from him, and be praised by him, or to praise and glorify him. By confessing Christ they knew they should run the risk of losing their places of honour and profit, and of falling under the disgrace and contempt of men; and therefore they chose rather not to confess Christ, than by so doing to glorify God, and please him, and be praised by him, as all the faithful professors of Christ will be at the last day; for then every such an one will have praise of God, and it will be said, well done good and faithful servant, enter into the joy of thy Lord.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

42 Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:

Ver. 42. Lest they should be put out, &c.] Which would redound to their disgrace, and this these ambitionists could not away with. But what saith a reverend divine? "Bravely contemn all contumelies and contempts for thy conscience, taking them as crowns, and confirmations of thy conformity to Christ."

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The chief rulers - Members of the Sanhedrin - Nicodemus, Joseph, and others like them.

Because of the Pharisees - The Pharisees were a majority of the council.

Did not confess him - Did not openly avow their belief that he was the Messiah. Two of them, however, did afterward evince their attachment to him. These were Joseph and Nicodemus, Joh 19:38-39. That Joseph was one of them appears from Mar 15:43; Luk 23:50-51.

Put out of the synagogue - Excommunicated. See the notes at Joh 9:22.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Though the Pharisees made up a great part of the sanhedrim, yet there were divers others also mixed with them, amongst which there were many of a better temper; and it may be αρχοντων here may not signify members of that court, but principal men in the magistracy. We must not understand by

believed, that they believed with a saving faith; what follows will evidence the contrary; but they had some convictions upon them as to the truth of what he said, and his being the true Messias; but they durst not openly declare what themselves thought, nor publicly own and aver Christ to be what he indeed was, and they were inclinable to think he was, lest the Pharisees, who were Christ’s most implacable enemies, should have put the decree they had made (of which we read, Joh 9:22) in execution upon them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

42. Many believed… did not confess—Besides this class of persistent unbelievers, there was a many who were secretly convinced, like Nicodemus and Joseph of Arimathea, but who, fearful of loss of position, concealed their convictions. Thus it often is that men intrenched in power, and predominating in society political, literary, ecclesiastical, are conservative of old errors and hoary iniquity; leaving the cause of reform, and the maintenance of truth, to the weaker, humbler, more ignorant, but more disinterested and less sophisticated classes. Thus is this rejection of Jesus a type fulfilled in nearly every age of advancement and beneficent revolution.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 42, 43. A movement Christward among the chief rulers.

The unbelief of the Jews was neither total nor final.

I THE ADHESION OF MANY CHIEF RULERS. "Nevertheless among the chief rulers also many believed on him.

1. Some of them, like Nicodemus and Joseph of Arimathaea, were true believers.

2. Others, probably, were inwardly persuaded that he was the Messiah, but could not bring themselves to an open discipleship. The causes were twofold.

(1) The fear of excommunication. "But because of the Pharisees they did not confess him, lest they should be put out of the synagogue.

(a) This proves at once the crushing tyranny exercised by Christ"s most determined foes, and

(b) the reality of the decree already mentioned. (Joh_9:22)

(2) The fear of a loss of reputation. "For they loved the praise of men more than the praise of God." This fear has often been a powerful obstacle to the profession of religion. Yet confession is necessary to salvation. (Rom_10:10)

Believing yet not confessing.

Here we have one of the mighty hindrances, one that explains a very great deal indeed, to the full acceptance of Jesus as Lord and Christ. Between the bold believers and the open unbelievers there is a very large class, which cannot but believe, yet will by no means avow its belief. Human beings are not so stupid and insensible in the presence of Jesus as they often seem to be. None can see better the fallacies and follies of unbelief, but they lack the courage and self-denial which turn belief into a full and profitable act. Suck were many of the chief rulers of Jerusalem after the resurrection of Lazarus.

I WHAT THEY DID. They believed, but did not confess. If they confessed not, how did John know their belief? We find the answer in a very common experience; people will say things in private which you never can get them to utter in public. The now numerous companions of Jesus would be in constant communication with the outside world. Thus they knew how there was really a great deal of secret admission that Jesus was the Christ. And this is just what we might expect. If Jesus did these things he is reported to have done, with ample means for knowing it by multitudes of people, then certainly many must have been convinced, whatever they did with their convictions. We are never to estimate the lodgment Jesus has in the minds of men just by the number who confess him. Many feel in their hearts that Jesus is right. They know that if only they were brave and resolute, and counted truth as dear a treasure as human heart can hold, then they would come out and be on his side. Those who know they ought to be Christians, and yet are not, must be very many indeed.

II WHY THEY DID IT. John goes into the whole matter, right down to the bottom of it. There is the reason people themselves would be ready to give, and there is also the real reason deep underneath the surface. People would be quite willing to admit that they dare not risk being put out of the synagogue. To express it in modern language, they would be excommunicated. They would be shut out from certain religious privileges. The doorkeepers of the temple would have orders to turn them away. The Pharisees knew what they were doing when they sent out word that if any man confessed Jesus to be the Christ, he should be put out of the synagogue. Though they could not stop people from believing, they might stop them from confessing. Nothing considerable has ever been done for Jesus without stirring up a nest of hornets. But John knows there is a deeper reason than the fear of excommunication. Our attitude to Jesus is determined as much by what we love as by what we fear. Those who believed and did confess were drawn to Jesus by an irresistible affection. The same excommunication hung over them, but it did not deter. The disciples might not yet have come to the perfect love that casts out fear; but they knew this much that faithful fellowship with Jesus was a pearl of great price, worthy to be kept, though in the keeping all visible possessions and temporal interests had to be surrendered. Love, not fear, must rule in our hearts, if we are to keep faithful to Jesus. Jesus himself was always above the threatenings of men, and he must lift his followers to the same elevation. When we really love Jesus, nothing can separate him from our love. Threats operating powerfully upon the man of this world never move the Christian.

III THE RESULTS OF THIS SMOTHERED CONFESSION. Some present gain, but an incomparable future loss. The evil day has only been put off, to be more evil than ever. What most who hear the gospel need is courage and decision. And those who do confess had better look into things, and make sure that their confession is grounded in reality. It must not be a mere external and temporary consequence from the gregarious nature of mankind. We never can know the abiding gain without being ready for the passing loss. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Observe, 1. That though the generality of the Jews were thus hardened under Christ’s ministry and miracles, yet there were some, and those of the chief rank, even rulers, that did believe on him; that is, they were under strong and powerful convictions, that he was the true and expected Messias. Even in times and places where obstinacy and infidelity most prevails, the ministry of the word shall not be altogether without its fruit; Christ here had some, and those of the rulers too, who believed on him, when others under the same word were hardened; Nevertheless, among the chief rulers also, many believed on him.

Observe, 2. That though many of the chief rulers had a secret belief, or an inward persuasion, that Christ was the promised and expected Messias, yet it was not sufficient to make them openly own, confess, and avow, him to be such, for fear of excommunication from the Pharisees: They did not confess him, lest they should be put out of the synagogue. Slavish fear of men, and suffering by them, has hindered many from believing on Christ, and kept more from an open owning and confessing of him. Because of the Pharisees, they did not confess him.

Observe, 3. As the fear of suffering on the one hand, so the love of reputation on the other, kept them from owning and confessing Jesus to be the Christ; They loved the praise of men more than the praise of God; that is, they valued honour and applause from men, more than God’s honouring and approving them. There is no greater snare to draw persons from their duty, than inordinate love and affection to their own credit and reputation. Oh! how often is the applause and commendation of men preferred before the testimony and approbation of God! Here was their snare: They loved the praise of men more than the praise of God.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

42. Among the chief rulers also many believed. Members of the Sanhedrim. We have the names of two, Joseph of Arimathea and Nicodemus. See 19:38, 39. They did not confess him. For fear of excommunication. The Pharisees had decided to excommunicate those who did. See 9:22. The two rulers just named afterwards became bolder.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

42. ὅμως μέντοι. Here only in N.T. For μέντοι see on Joh 4:27. In spite of the judicial blindness with which God had visited them many even of the Sanhedrin believed on Him. We know of Joseph of Arimathea and Nicodemus. But because of the recognised champions of orthodoxy both in and outside the Sanhedrin (Joh 7:13, Joh 9:22) they continually abstained (imperf.) from making confession. Ἀποσυναγωγος occurs in N.T. only here, Joh 9:22, Joh 16:2.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

42.] e.g. Nicodemus, Joseph, and others like them.

On ἀποσυν. see note, ch. 9:22.

Ver. 43 is a reference to ch. 5:44.

περ (in ἤπερ), in this case, augments the disjunctive force of ἤ. See Kühner, ii. § 747, Anm. 4, where many examples are given.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

42. ὅμως μέντοι. The Coptic Q omits both words. Neither of them is used by the Synoptists, ὅμως occurring again in N.T. only 1Co 14:7, Gal 3:15. For μέντοι, cf. 4:27, 7:13, 20:5, 21:4.

τῶν ἀρχόντων, sc. the principal men in the Sanhedrim; cf. 7:26, 48, and see on 7:32 for the composition of the Sanhedrim.

καὶ ἐκ τῶν ἀρχ. κτλ., “even of the rulers,” who were most difficult to convince, “many believed on Him” (for the constr. see on 1:12), e.g. men like Nicodemus (3:1) and Joseph of Arimathæa. See note on 8:30 for the phrase πολλοὶ ἐπίστευσαν εἰς αὐτόν. The Pharisees had put it to the common folk, many of whom were attracted by Jesus (vv. 11, 37), as a test question, “Hath any of the rulers believed on Him?” (7:48). This had now actually come to pass, but fear of the fanaticism of the Pharisees (cf. v. 19) prevented their belief from showing itself in open confession of the claims of Jesus. It has been suggested that the young ruler who made the Great Refusal1 may have been among these secret disciples.

οὐχ ὡμολόγουν, “they were not confessing Him.” For ὁμολογεῖν used of “confessing” Christ, see 1:20, 9:22, 1Jn 2:23, 1Jn 2:4:2, 1Jn 2:3, 1Jn 2:15, Rom 10:9.

ἵνα μή … For this favourite constr. of Jn., see on 3:20.

For ἀποσυνάγωγοι, see on 9:22. To be forbidden to enter a synagogue, even for a short period, would be a serious matter for a member of the Sanhedrim. To be shut off from the common worship of one’s friends and colleagues is a grave penalty, especially for an ecclesiastical personage.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Among the chief rulers [και εκ των αρχοντων] . Rev., more neatly and accurately, even of the rulers.

Believed on Him [επιστευσαν εις αυτον] . See on 1 12. It is to be noted that John here uses of this imperfect faith which refused to complete itself in confession, the formula for complete faith. Compare believed in His name (ii. 23), and see note there.

Confess Him [ωμολογουν] . The Him, or, Rev., it, is not in the text. The verb is used absolutely. They did not make confession. See on Mt 7:23; Mt 10:32; Mt 14:7.

Lest they should be put out of the synagogue [ινα μη αποσυναγωγοι γενωνται] . Better, that they should not be, etc. Compare Rev., ver. 35. On the phrase, be put out of the synagogue, see on 9 22.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 42, 43. “It is true, nevertheless, that, even among the rulers, many believed on him; but because of the Pharisees they did not confess their faith, lest they should be put out of the synagogue; 43 for they loved the glory which comes from men more than the glory which comes from God.”

This exception confirms the rule, since it proves that, even where faith had been awakened, the fear of men suppressed the profession and development of it. We see from this remarkable expression how heavy was the yoke which Pharisaism made to rest as a burden upon Israel (see the parables of chap. 10). The moral cause of the hardening and blinding of the people (Joh 12:40) was precisely this power of Pharisaic fanaticism, which was incompatible with the spirit of the Gospel. Respecting ὅμως,nevertheless, comp. Gal 3:15; 1Co 14:7. The words: lest they should be put out of the synagogue, confirm what was said in Joh 9:22. The word δόξα, in Joh 12:43, is taken nearly in its etymological sense: opinion, whence:approbation. The difference of reading (ὐπέρ and ἤπερ) is probably due to itacism (the pronouncing of η and υ as ι). If ὑπέρ is read, there are two forms of comparison combined here, as if for the purpose of better setting forth the odiousness of such a preference. Those who are commonly ranked in the class of these cowardly persons, are men like Nicodemus and Joseph of Arimathea. I cannot adopt this application (Joh 19:38-42). Those rather are in question who remained outwardly attached to the Jewish system, such as Gamaliel and many others, the Erasmuses of that time. On the necessity of profession for salvation, comp. Rom 10:10.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.