John 12:48

Joh 12:48. Ἐμέ, τὰ ῥήματά μου, Me, My words) Inasmuch as the Jews were rejecting Christ Himself, for this reason they received not His words; ch. Joh 8:43, “Why do ye not understand My speech? Even because ye cannot hear My word.”—ἔχει) hath already.—ἐκεῖνος, that word) This pronoun looks a long way forward.—ἐν τῇ ἐσχάτῃ ἡμέρᾳ, in the last day) ch. Joh 6:39, “This is the Father’s will—that of all which He hath given Me I should lose nothing, but should raise it up again at the last day.” Both the resurrection and the judgment shall be on the one day. The mention of the last day has great force both as regards believers and as regards unbelievers.

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

Joh 12:48 . Not on that account, however, is the unbeliever scatheless: ὁ ἀθετῶν … ἡμέρᾳ , “he that rejecteth me”; ἀθετεῖν here only in John but used in a similar connection and in the same sense in Luk 10:16 ; cf. 1Th 4:8 . For the sense cf. Joh 1:11 . The rejecter of Christ “has one to judge him; the word which I spake, it will judge him in the last day”. Nothing personal enters into the judgment: the man will be judged by what he has heard, by his opportunities and light.

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

Verse 48. The word that I have spoken - shall judge him] Ye shall be judged according to my doctrine: the maxims which ye have heard from my mouth shall be those on which ye shall be tried in the great day; and ye shall be condemned or acquitted according as ye have believed or obeyed them, or according as ye have despised and violated them, See this proved, Mt 25:35, &c.

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

48. He who rejecteth me. That wicked men may not flatter themselves as if their unbounded disobedience to Christ would pass unpunished, he, adds here a dreadful threatening, that though he were to do nothing in this matter, yet his doctrine alone would be sufficient to condemn them, as he says elsewhere, that there would be no need of any other judge than Moses, in whom they boasted, (John 5:45.) The meaning, therefore, is: “Burning with ardent desire to promote your salvation, I do indeed abstain from exercising my right to condemn you, and am entirely employed in saving what is lost; but do not think that you have escaped out of the hands of God; for though I should altogether hold my peace, the word alone, which you have despised, is sufficient to judge you.”

And receiveth not my words. This latter clause is an explanation of the former; for since hypocrisy is natural to men, nothing is easier for them than to boast in words that they are ready to receive Christ; and we see how common this boasting is even amongst the most wicked men. We must therefore attend to this definition, that Christ is rejected when we do not embrace the pure doctrine of the Gospel.

Loudly do the Papists, indeed, proclaim this word which Christ uttered; but as soon as his pure truth is brought forward, nothing is more hateful to them. Such persons kiss Christ in the same manner as Judas kissed him, (Matthew 26:49.) Let us therefore learn to receive him along with his word, and to render to him that homage and obedience which he demands as his sole right.

The word which I speak shall judge you at the last day. It is impossible to give a nobler or more magnificent title to the Gospel than to, ascribe to it the power of judging; for, according to these words, the last judgment shall be nothing else than an approbation or ratification of the doctrine of the Gospel. Christ himself will indeed ascend the tribunal, but he declares that he will pronounce the sentence according to the word which is now preached. This threatening ought to strike deep? terror into the ungodly, since they cannot escape the judgment of that doctrine which they now so haughtily disdain.

But when Christ mentions the last judgment, he means that they are now destitute of understanding; for he reminds them that the punishment which they now treat with mockery will then be openly displayed. On the other hand, it yields to the godly an invaluable consolation, that to whatever extent. they may be now condemned by the world, still they do not doubt that they are already acquitted in heaven; for, wherever the faith of the Gospel has its seat, the tribunal of God is erected to save. Relying on this right, we need not trouble ourselves about Papists or their absurd decisions; for our faith rises even above angels.

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.

(48) He that rejecteth me . . .—The word rendered “rejecteth” (more exactly nullifieth) occurs only here in St. John. (Comp. Luk_7:30, “The Pharisees and lawyers rejected the counsel of God against themselves”; and Joh_10:16, “He that despiseth you despiseth Me.)

Hath one that judgeth him.—Comp. Joh_3:18; Joh_5:45 et seq.; Joh_8:50; and also Heb_4:12.

The word that I have spoken.—The very fact that He was so rejected was itself the judgment of those who rejected it.

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

48. my words] Better, My sayings (see on Joh_12:47): ‘word’ in the next clause is right.

hath one that judgeth him] Hath his judge already, without My sentencing him. Comp. Joh_3:18, Joh_5:45. The hearer may refuse the word, but he cannot refuse the responsibility of having heard it.

in the last day] Peculiar to this Gospel: comp. Joh_6:39-40; Joh_6:44; Joh_6:54, Joh_11:24. This verse is conclusive as to the doctrine of the last judgment being contained in this Gospel.

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.

And I know that his commandment is life everlasting,.... By "his commandment" is not meant the law; that indeed is often styled the commandment; and it is the commandment of God; and many excellent things are said of it; and among the rest it is called "life", Deu 30:15, but not everlasting life: it only promised a continuation of natural life to man, on condition of obedience to it; more than this it did not promise to Adam, in innocence; and what it promised to the obedient Israelites, was only a prolongation of natural life in the land which God gave unto them: but it neither promises, nor gives spiritual life to the fallen sons of Adam; it leaves men as it finds them, dead in trespasses and sins; and cannot communicate either a life of sanctification, or of justification to them; nor does it so much as give them any hopes of life, or show where it is to be had; nor is everlasting life to be obtained by the works of it: justification is not by the works of the law; nor salvation by works of righteousness done by men; and consequently eternal life is never to be attained unto by obedience to the commands of the law: it is so far from being in this sense life everlasting, that it is the ministration of condemnation and death. But the Gospel is here meant, and is called a commandment; not that it has the nature of a law, or consists of precepts, as the law does; but because it is by the commandment of the everlasting God published by Christ, and his apostles. Christ, as appears from the preceding verse, had a commandment from his Father, what he should say and speak; now, not the doctrine he delivered was the commandment itself, but it was a commandment of the Father that he should deliver that doctrine; besides, the word "commandment" sometimes signifies no other than a doctrine, as in Psa 19:8; and the sense is, that the doctrine of the Gospel, which Christ had in commission from the Father to preach, is life everlasting; and is so called, because it is a means of quickening sinners with a spiritual life, which issues in an eternal one; it is the savour of life unto life, and the Spirit which giveth life, and is the ministration of it; and it is a means of implanting the graces of the Spirit of God in the heart, which sprung up unto everlasting life; and of bringing souls to the knowledge of Christ, which is the beginning, pledge, and earnest of eternal life: and besides all this, it gives an account of the nature of eternal life; it directs the way unto it, which is by Christ, and describes the persons who shall enjoy it; showing, that their title to it is the righteousness of Christ, and their meetness for it the regenerating grace of the Spirit; and that all that believe in Christ shall have it:

whatsoever I speak therefore, even as the Father said unto me so I speak; and no otherwise, and therefore ought to be received, and not rejected. This is to be understood not of what Christ spoke in common conversation, but in the ministry of the word, even of the doctrines of the Gospel, which were given him by his Father, and which he knew were agreeable to his mind and will, and to his council and covenant, and to everything done and agreed therein, to which he was privy: these he delivered as he received them, and both as to matter and manner, as it was his Father's will and pleasure he should: he preached the righteousness of God, and hid it not; he declared his faithfulness, and his salvation, and concealed not his lovingkindness and truth, Psa 40:9. Now, though it is a sufficient ground of faith to receive and believe the doctrines of the Gospel, because Christ has spoken them, who is truth itself; yet it is a further confirmation of them, that they are what his Father, the God of truth, said unto him: and his delivering them as he had them from him, is an instance of his faithfulness to him that sent him; and should be imitated by his ministers, who ought to declare the whole counsel of God, and keep back nothing they have received from Christ, and which may be profitable to the souls of men.

Next: John Chapter 13

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

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.

Ver. 48. The word that I have spoken] If the word shall judge us, then ought it much more to be a judge of our doings now, said Mr Philpot, martyr. Therefore let it be president in all assemblies and judgments, saith Beza: as in the Nicene Council, Constantine caused the Bible to be set on a desk, as judge of all controversies.

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.

He that rejecteth me - Luk 10:16. The word “reject” means to despise, or to refuse to receive him.

Hath one - That is, he needs not my voice to condemn him. He will carry his own condemnation with him, even should I be silent. His own conscience will condemn him. The words which I have spoken will be remembered and will condemn him, if there were nothing further. From this we learn:

1.That a guilty conscience needs no accuser.

2.That the words of Christ, and the messages of mercy which the sinner has rejected, will be remembered by him.

3.That this will be the source of his condemnation. This will make him miserable, and there will be no possibility of his being happy.

4.That the conscience of the sinner will concur with the sentence of Christ in the great day, and that he will go to eternity self-condemned. It is this which will make the pains of hell so intolerable to the sinner.

The word that Christ has spoken, the doctrines of his gospel, and the messages of mercy, will be that by which the sinner will be judged in the last day. Every person will be judged by that message, and the sinner will be punished according to the frequency and clearness with which the rejected message has been presented to his mind, Mat 12:41.

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

These words, and receiveth not my words, expound the former: not to receive in heart, to believe, and embrace the words of Christ in the gospel, is to reject Christ. So Luk 10:16, He that heareth you heareth me; and he that despiseth you despiseth me. And he that doth so, hath one that judgeth him, that is, my Father who hath sent me, and will vindicate mine honour. Nay, the word that I have spoken shall rise up in judgment against him at the last day, and prove that he hath judged himself unworthy of everlasting life.

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

48. Hath one that judgeth him—It is Christ in himself that is properly teacher and Saviour; it is God the Father in Christ who is properly the judge.

The word… shall judge him—The living judge pronounces the word, but it is the word itself, the law, which discriminates and judges.

The last day—The closing day of earth’s history; the day of final judgment; which is also the day of the resurrection. Joh_11:24; Joh_6:39-40; Joh_6:44; Joh_6:54.

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

He that rejecteth me, and receiveth not my sayings (rhmata), hath one that judgeth him perhaps, that which judgeth himthe word (logov) which I spake, that will judge him at the last day. There is no more awful utterance than this. (comp. 1Jn_4:17 2Co_5:10, where the irresistible power of a searching inviolable Law is vindicated) How strange that some critics should, with a view to disparage the authenticity of the Gospel, make it appear that there is no reference in it to judgment to come, or to the last day, and should deliberately ignore this feature of the Johannine Gospel!

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

on the last day

"at the time when God judges people's sins"

I know that his command is eternal life

"I know that the words that he commanded me to speak are the words that give life forever"

Father

This is an important title for God. (See: Translating Son and Father)

translationWords

reject

receive

judge

command

eternity

life

God the Father

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

48. ἔχει. Hath his judge already, without My sentencing him (Joh 3:18, Joh 5:45). The hearer may refuse the word, but he cannot refuse the responsibility of having heard it. For the retrospective use of ἐκεῖνος see on Joh 1:18, and for ἐν τ. ἐσχάτῃ ἡμέρᾳ see on Joh 6:39. This verse is conclusive as to the doctrine of the last judgment being contained in this Gospel.

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.

48.] See ch. 3:18, also 5:45 f., and Heb 4:12.

On ἀθετῶν and μὴ λαμβ. see reff.: and on the emphatic ἐκεῖνος, referring to the primary subject, cf. note on ch. 7:29, also on ch. 3:28.

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

48. ἀθετεῖν is not found again in Jn.; but cf. Luk 10:16. For the phrase λαμβάνων τὰ ῥήματά μου, cf. 17:8; and see Mat 13:20.

He who receives not the word of Christ “has one who judges him,” sc. the “word” itself, which shall rise up in judgment against him at the Last Day (cf. Deu 18:19). The λόγος is the “saying,” or the sum of the ῥήματα, the words spoken. With this passage cf. Mat 10:32, Luk 12:8, Luk 12:9; and see Introd., p. clix.

For the Johannine use of ἐκεῖνος, see on 1:8; and for the phrase “the Last Day,” peculiar to Jn., see on 6:39.

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

Rejecteth [αθετων] . See on Luk 7:30.

The word [ο λογος] . Comprehending all the sayings [ρηματα] .

The same [εκεινος] . That. The pronoun of remote reference Westcott finely remarks : "The resumptive, isolating pronoun places in emphatic prominence the teaching which is regarded as past, and separated from those to whom it was addressed. It stands, as it were, in the distance, as a witness and an accuser."

The last day. Peculiar to John. See Joh 6:39.

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