John 12:49

Joh_12:49-50

For I have not spoken of Myself.

Christ as a teacher

I. HIS PROFOUND HUMILITY. I have not spoken of Myself. As if He had said, I take no credit for the thoughts that I have addressed to men: they are not the flashes of my own genius, or the conclusions of my own reason. I am not their fountain but their channel. A teacher is great and divine just in proportion to his humility. Alas! the vanity of preachers has become proverbial.

II. HIS CONSCIOUS DIVINITY. But the Father which sent Me, etc. No man is a true spiritual teacher who is not conscious that the thoughts he utters are not his own but Gods. (D. Thomas, D. D.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

12:49-50 The greatest error is for people to see the light and reject it, thinking it has no connection with the Father who sent the light.

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

Joh 12:49. Ὅτι, because [for]) This is the reason why the word shall judge the unbeliever; for it is the word of the Father: ch. Joh 14:24, “The word which ye hear is not Mine, but the Father’s, which sent Me.”—αὐτός) Himself.—τὶ εἴπω καὶ τὶ λαλήσω) λαλῶ is said of a speech copious, and with but one side (one-sided, μονοπλεύρῳ): ἔπω, of a speech brief, and relating to both sides [reciprocal; ‘mutuo’], ch. Joh 16:17, etc. [εἶπον—πρὸς ἀλλήλους, etc., οὐκ οἴδαμεν τί λαλεῖ;—εἶπεν—αὐτοῖς]. They differ as דבר and אמר among the Hebrews.[328]

[328] Tittmann, Syn. New Testament, says λαλεῖν, is the mere enunciation of words, independently of any reason why they are uttered, the use of human voice and language; εἰπεῖν relates only to the words as spoken successively; λέγειν refers to the sentiment and connection of the words.—E. and T.

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

Joh_12:49-50. Comp. Joh_7:16, Joh_5:30.

ὅτι] gives the reason for the expression in Joh_12:47-48 : for how plainly divine is this my word!

ἐξ ἐμαυτοῦ] αὐτοκέλευστος, Nonnus.

αὐτός] ipse.

ἐντολ. ἔδ.] He has given (laid upon) me a charge, what I should say, and what I should speak. The former designates the doctrine according to its contents, the latter the publication of it through the delivery which makes it known. Comp. on Joh_8:43; Rom_3:19. For similar accumulations of the verbs of speaking in Greek writers, see Dissen, ad Dem. de Cor. p. 187; Lobeck, Paral. p. 61.

ἡ ἐντολὴ αὐτοῦ] namely the commission which has just previously been more minutely designated. This is, because it is in truth the outflow and channel of the divine redemptive will, eternal life (according to its temporal development and eternal consummation); it is this, however (comp. Joh_6:33, Joh_17:17; comp. Joh_11:25, Joh_14:6), not as the mere means, but as, in its fulfilment, the efficient power of life in virtue of the grace and truth which are received by believers out of the fulness of Jesus, Joh_1:14; Joh_1:16.

οὖν] Since that ἐντολή is of so great efficacy, how could I speak that which I speak otherwise than as the Father has said it to me (at my appointment)? Observe the correlation of ἐγώ and ὁ πατήρ, as well as the measured simple solemnity of the close of this address.

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 12:49 This word will judge him, “because” though spoken here on earth it is divine “I have not spoken at my own instance nor out of my own resources”; ἐξ ἐμαυτοῦ , not as in Joh 5:30 , Joh 7:16-18 , ἀπʼ ἐμαυτοῦ , but indicating somewhat more strictly the origin of the utterances. He did not create His teaching, ἀλλʼ ὁ πέμψας … λαλήσω , “but the Father who sent me Himself gave me commandment what I should say and what I should speak”. The former designates the doctrine according to its contents , the latter the varying manner of its delivery. Meyer and Westcott.

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

Verse 49. For I have not spoken of myself] I have not spoken for my secular interest: I have not aimed at making any gain of you: I have not set up myself as your teachers in general do, to be supported by my disciples, and to be credited on my own testimony. I have taught you, not the things of men, but the deep, everlasting truths of God. As his envoy, I came to you; and his truth only I proclaim.

Gave me a commandment] Or, commission. So I understand the original word, εντολη. Christ, as the Messiah, received his commission from God; what he should command-every thing that related to the formation and establishment of the Christian institution: and what he should speak - all his private conversations with his disciples or others, he, as man, commanded and spoke through the constant inspiration of the Holy Spirit.

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

49. For I do not speak from myself. That the outward appearance of man may not lessen the majesty of God, Christ frequently sends us to the Father. This is the reason why he so often mentions the Father; and, indeed, since it would be unlawful to transfer to another a single spark of the Divine glory, the word, to which judgment is ascribed, must have proceeded from God. Now Christ here distinguishes himself from the Father, not simply as to his Divine Person, but rather as to his flesh; lest the doctrine should be judged after the manner of men, and, therefore, should have less weight. But if consciences were subject to the laws and doctrine of men, this argument of Christ would not apply, “My word (he says) will judge, because it has not proceeded from man;” according to that saying,

There is one lawgiver, who is able to save and to destroy, (James 4:12.)

We may likewise infer from it, how monstrous, is the sacrilege of the Pope in daring to bind souls by his inventions; for in this way he claims more for himself than the Son of God does, who declares that he does not speak but by the commandment of his Father.

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.

(49) For I have not spoken of myself.—Comp. Joh_5:30; Joh_7:16-17; Joh_7:28-29; Joh_8:26; Joh_8:28; Joh_8:38. The word “for” connects this by way of reason with the condemnatory power of His word.

The Father which sent me, he gave me a commandment.—Comp. Note on Joh_10:18. The reference is to the commission of His Messianic life.

What I should say, and what I should speak.—It is clear that our Lord intends a distinction here between “saying” and “speaking.” We have had the same distinction in Joh_8:43. That which He should say was the matter of the revelation which He made; that which He should speak was rather the method in which He made it. He claims for all the authority and commission of the Father. Every truth uttered by Him, and every work and word by which it was uttered, was ordained by the Father’s will. He was Himself the Word of God. Every tone and accent in which that Word spoke was divine.

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

49. For] Or, Because: it introduces the reason why one who rejects Christ’s word will be judged by His word;—because that word is manifestly Divine and proceeds from the Father.

of myself] Literally, out of Myself (ek) without commission from the Father. Comp. from Myself (apo) Joh_5:30, Joh_7:16; Joh_7:28, Joh_8:28.

he gave me] Himself (and none other) hath given Me. See on Joh_10:18.

say … speak] ‘Say’ probably refers to the doctrine, ‘speak’ to the form in which it is expressed. See on Joh_8:43.

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.

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.

Ver. 49. For I have not spoken of myself] The divine authority of gospel doctrine is here, in the close of this last sermon ad populum, most gravely asserted by our Saviour; as that which is undoubtedly authentic, because it comes from the Father, e cuius ore nil temere excidit. out of his mouth he destroys nothing rashly, David (saith one) sets the 119th Psalm as a poem of commendation before the book of God. The Son of David (say I) sets this text as his Imprimatur, his authoritative licence, at the end of the gospel. And as a friend once wrote to Aegidius, Abbot of Nuremberg, concerning the 119th Psalm, that they were, verba vivenda, non legenda, words not to be read, but lived; the same may I affirm of our Saviour’s sermons, and I know that his commandment is life everlasting.

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.

Of myself - Joh 7:16-18.

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

I do not speak what I say to you as mere man, or any thing but what is my Father’s will, and mine only as one with him, and as sent by him; I have said nothing but what my Father hath willed me to reveal to the world as his will.

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

49. The Father… gave me a commandment—The Father is the background and original; the Son is the manifestation. The Son is Deity manifest, declaring, sent, obedient; the Father is primitive, declared, sending, commanding. Yet are both mysteriously One.

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

Vers. 49, 50. There is much emphasis to be laid upon the oti , which implies that our Lord would give a sacred reason for the tremendous power with which his logov would be invested. The logov , the rhma , is not simply his; it did not proceed from himself only, from his humanity, or even his Divine Sonship alone, but from the Father which sent me. He stood and spake always as the Voice of the Eternal One, from whom he came, with saving powers. He has given me commandment what I should say, and what I should speak. The two words eipw and lalhsw (dicam and loquar, Vulgate), though Hengstenberg says it is frivolous to distinguish, are supposed by Meyer, Westcott, and Godet, to discriminate matter and form, as Godet says, "What I should say, and how I should say it." My words and their manner and opportunity and tone are all of them the outcome of the Father"s entolh . It certainly is incredible that John could have put these words into the lips of Jesus. They are no mere summary. They are set down with awful sincerity as having burned themselves into his memory. But the Lord added, "I may be rejected and my words spurned, and yet they may go on as apparitors of judgment, but however that may be, and I know (oida) that his commandment, his commission to me, is life eternal is so now". (cf. Joh_3:36 Joh_17:3 1Jn_5:12, 1Jn_5:13) "The Law is ordained unto life," said Paul, and "the goodness of God leadeth us unto repentance." The depth of this sublime experience goes down and back into the eternal counsels. The things which therefore I speak (am speaking even at this moment), even as the Father has said unto me, so I speak. "In rejecting me and my words, men reject and insult the Father. His word they dare to renounce, as solemn and unalterable as the word spoken on Sinai. They not only reject me, but they count themselves unworthy of eternal life. They not only spurn Law, but love." Thus, at the conclusion of the public ministry, the evangelist sets forth, in a few burning words, the theme of the prologue, so far as it is realized in the offer of a full revelation of the Logos to the world in human flesh. This Logos found adequate utterance through the human life and lips of Jesus. "The Father has been so amply revealed that the non-believer and rejecter, who hears and does not keep my sayings, is disbelieving and rejecting Hill." These potent words, and this wonderful conclusion of the entire record of the public ministry of Jesus, is the appropriate summary of teachings which were now brought to a dose. Without any exact parallels, they breathe the spirit of the whole teaching, they supply the basis of the prologue. It is, however, dear that the style is different from the prologue, and from the reflection of the evangelist in previous verses. Just as the whole Gospel is a series of recollections which form from their own intrinsic glory and truth a sacred inimitable whole, so this spicilegium is a brief evangelium in evangelio a gathering up of the whole in the narrow compass of a few precious lines. Though "the hour" has come, it waits. The comparison between this method of the evangelist and that of the apocalyptist is very impressive.

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

49. ὅτι. Because. It introduces the reason why one who rejects Christ’s word will be judged by His word;—because that word is manifestly Divine in origin. With ἐξ ἐμαυτοῦ, out of Myself as source, without commission from the Father, comp. ἀπ’ ἐμαυτοῦ, Joh 5:30, Joh 7:17; Joh 7:28, Joh 8:28; Joh 8:42, Joh 10:18, Joh 14:10.

αὐτός. Himself (and none other) hath given Me commandment (see on Joh 3:35, Joh 10:18), what I should say and how I should say it; εἴπω refers to the doctrine, λαλήσω to the form in which it is expressed (see on Joh 8:43, and comp. Joh 14:10, Joh 16:18).

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.

49.] See ch. 5:30; 7:16, 17, 28, 29; 8:26, 28, 38. On ἐντολή, ch. 10:18.

There does not appear to be any real difference here, though many have been suggested, between εἴπω and λαλήσω: both are summed up in λαλῶ in the next verse: compare Mat 10:19.

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

49. The reason why His word is final and absolute, is that it is not His own merely, but that it is the word of God who sent Him, and thus provides the ultimate test by which men are judged.

ἐγὼ ἐξ ἐμαυτοῦ οὐκ ἐλάλησα. He had said this before (7:17). We cannot distinguish ἀπʼ ἐμαυτοῦ from ἐξ ἐμαυτοῦ; see on 1:44. As He had said that He could do nothing of Himself (5:30), so now He declares of His words that they, too, are words of the Father. For His “mission” from the Father, see on 3:17 and the references given there.

αὐτός μοι ἐντολὴν δέδωκεν, “Himself hath given me commandment …,” the pft. tense expressing continuing action (cf. 14:31). The rec. ἔδωκε has only secondary uncial support. See 17:8 τα ῥήματα ἃ ἔδωκάς μοι δέδωκα αὐτοῖς; and cf. 10:18, 14:31, 15:10 for the ἐντολή of the Father to Christ. Of the Prophet to come (Deu 18:18), Yahweh had said, “I will put my words in His mouth, and He shall speak unto them all that I shall command Him.” Indeed, the formula of all the prophets was, “Thus saith Yahweh.”

τί εἴπω καὶ τί λαλήσω. Perhaps both the substance and the form of His words are suggested by the two verbs; but it seems simpler to treat them as identical in meaning here (see λαλῶ, v. 50), the repetition being in the style of dignity.

Justin (Tryph. 56) recalls this Johannine doctrine of the relation of the Son to the Father: “He never did anything except what God willed Him to do or to speak” (βεβούληται καὶ πρᾶξαι καὶ ὁμιλῆσαι).

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

Of myself [εξ εμαυτου] . Out of myself. This formula occurs only here. The usual expression is ajp' ejmautou. Apo, from, as distinguished from ejk, out of, marks rather the point of departure, while ejk, including this idea, emphasizes the point of departure as the living and impelling source of that which issues forth. In Joh 7:17, we read, "whether it be out of God [εκ του θεου] , or whether I speak from myself [απ εμαυτου] ." Gave [εδωκεν] . The best texts read dedeken, the perfect tense, hath given, the result of the gift still abiding. So Rev.

Say - speak [ειπω - λαλησω] . The former relating to the substance, and the latter to the form of Jesus ' utterances.

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

Vv. 49, 50. “For I have not spoken from myself; but the Father who sent me has himself given me commandment what I should say and how I should say it; 50 and I know that his commandment is life eternal; what I say therefore I say even as my Father has said to me.”

If the word of Jesus is the standard of judgment, it is because it is that of God Himself, both as to substance (τί εἴπω) and as to form (τί λαλήσω). The ἐντολή, the commandment, of which Jesus here speaks is not a mandate received once for all before leaving heaven. This idea is incompatible with Joh 3:34,Joh 5:19-20; Joh 5:30, Joh 8:16 (see Gess, pp. 542, 543). Jesus receives for each case the commission which He has to fulfill; He hears before speaking, and He hears because He listens. This constant docility arises in Him (Joh 12:50) from the certainty which he has of the vivifying and regenerating force of that word which the Father intrusts to Him. Whatever may be the objections which it excites, or the doubts which are set in opposition to it, He is conscious of its virtue by means of which it produces in souls eternal life. For this reason (even as, Joh 12:50 b), He gives it to men just as He receives it, without allowing Himself to make any change in it. Comp. Joh 5:30; Joh 7:16-17; Joh 8:28; then Joh 6:63; Joh 6:68.

John formulates very exactly in these few propositions the absolute value which Jesus had constantly attributed to His person and His word. This summary cannot be that of a discourse which the evangelist had the consciousness of having himself composed. It is not possible that he would have drawn up this formidable charge against the unbelief of Israel in the name of discourses which Jesus had never given; still more impossible that he could have founded his indictment, in Joh 12:37, on miracles which were only inventions of his own. To attribute to him such a mode of proceeding would be to make him a shameless impostor or a madman.

And what is to be thought of the writer who should put into the mouth of Jesus these words: “I have said nothing from myself; my Father has commanded me what I should say, and how I should say it,” and who should make Him say this, while having the consciousness of having himself made Him speak all along and of making Him still do so at this time? Are there not enough impossibilities here? Let us remark also how this retrospective glance, interrupting the narrative, fails of appropriateness if we suppose it to have been composed in the second century, at a time when the question of the rejection by the Jews was no longer an actuality; on the contrary, how natural it is on the part of a man who was himself an eye-witness of this abnormal and unexpected fact of Jewish unbelief.

Before leaving this second part of the gospel story, let us cast a glance backward over the course of the narrative. We have seen in process of accomplishment before our eyes, through all the vicissitudes so dramatically described, the development of the national unbelief and the progressive separation between a people almost wholly fanaticized by its rulers and a feeble minority of believers. Well! Let us for an instant, by a thought, suppress this entire picture, all these journeys of Jesus to Jerusalem, all these conflicts in the very centre of the theocracy—as must be done as soon as we reject the credibility of our Gospel—behold, we are in presence of the final catastrophe attested by the Synoptics no less than by St. John: How are we to explain this sudden and tragic denouement? Only by the collisions which took place in a retired province of the Holy Land on occasion of a few Sabbath cures? No: the serious historian, even when accounting for the entrance on Palm-day, can never dispense with this whole series of conflicts in Jerusalem at which we have just been present.

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.