Exegetical and Hermeneutical Commentary of John 12:42
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:
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 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 Christs most implacable enemies, should have put the decree they had made (of which we read, Joh 9:22) in execution upon them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
42, 43. among the chief rulersalsorather, “even of the rulers”; such as Nicodemusand Joseph.
because of the Phariseesthatis, the leaders of the sects; for they were of it themselves.
put out of the synagogueSeeJoh 9:22; Joh 9:34.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Nevertheless among the chief rulers also,…. These were the members of the Jewish sanhedrim, as Nicodemus, Joseph of Arimathea, and others:
many believed on him; that he was the Messiah, though they did not believe in him in a spiritual and saving manner, as their Redeemer and Saviour, only in their minds, being convicted by his miracles, gave an assent unto him, as the promised Messiah. The two persons just mentioned may be thought truly to have believed in Christ; but the many here spoken of seem to have had only an historical faith in him, as appears by what follows:
but because of the Pharisees they did not confess him; as they ought to have done, and as they would have done, if their faith had been right; for where with the heart men believe in Christ to righteousness, there, with the mouth, confession is made to salvation; and between a non-confession of Christ, and a denying him, is no medium; and Christ interprets the one to be the same with the other; see Ro 10:9; and this they did not do, because of the Pharisees, who were the inveterate and implacable enemies of Christ, and were the prevailing party in the sanhedrim: wherefore these chief rulers, though many, were afraid of them,
lest they should be put out of the synagogue; for they had made a decree in the sanhedrim, that whoever confessed that Jesus was the Messiah, should be cast out; and they had put it into execution upon the man born blind, whose eyes Christ opened, for speaking in favour of his benefactor; and this had struck terror in the minds, not only of the common people; but of the chief rulers themselves; for it was looked upon as a very dreadful thing to be put out of the synagogue;
[See comments on Joh 9:22].
Fuente: John Gill’s Exposition of the Entire Bible
| The Cowardice of the Rulers. |
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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: 43 For they loved the praise of men more than the praise of God.
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. x. 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. i. 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. ii. 29.
Fuente: Matthew Henry’s Whole Bible Commentary
Nevertheless even ( ). For the old see 1Cor 14:7; Gal 3:15 (only other examples in N.T.), here only with , “but yet,” and , “even.” In spite of what has just been said “many () even of the rulers” (recall the lonely shyness of Nicodemus in 3:1ff.). These actually “believed on him” ( ) in their convictions, a remarkable statement as to the effect that Christ had in Jerusalem as the Sanhedrin plotted his death. Cf. Nicodemus and Joseph of Arimathea.
But because of the Pharisees ( ). Like the whispered talk in 7:13 “because of the fear of the Jews.” Once the Pharisees sneeringly asked the officers (7:48): “Hath any one of the rulers believed on him?” And now “many of the rulers have believed on him.”
They did not confess ( ). Negative imperfect in contrast to the punctiliar aorist . “They kept on not confessing.” How like the cowardly excuses made today by those under conviction who refuse to step out for Christ.
Lest they should be put out of the synagogue ( ). Cf. 9:22 where this very word occurs in a purpose clause like this. Only once more in the N.T. (16:2), a Jewish word not in profane authors. This ostracism from the synagogue was dreaded by the Jews and made cowards of these “believing elders.”
More than ( ). They preferred the glory and praise of men more than the glory and praise of God. How these words are to some suave cowards today.
Fuente: Robertson’s Word Pictures in the New Testament
Among the chief rulers [ ] . Rev., more neatly and accurately, even of the rulers.
Believed on Him [ ] . 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 [] . 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 [ ] . Better, that they should not be, etc. Compare Rev., ver. 35. On the phrase, be put out of the synagogue, see on 9 22.
Fuente: Vincent’s Word Studies in the New Testament
1) “Nevertheless among the chief rulers,” (homos mentoi kai ek ton archonton) “Nevertheless even out of or from the chief rulers,” or administrative rulers, in contrast to mere councilors or advisers.
2) “Also many believed on him; (polloi episteusan eis auton) “Many believed or trusted in him,” as Nicodemus, a ruler among them had done, Joh 3:2; as well as Joseph of Arimathaea, who remained a secret disciple, not openly avowing his allegiance to Him, until after His death, Joh 19:38.
3) “But because of the Pharisees,” (alla dia tous Pharisaious) “But on account of the Pharisees,” and their hate for and death threats against Him, Lazarus, and even excommunication threats against those who might confess that He was the Messiah, whom they should receive, heed, Deu 18:15-19; Joh 5:16; Joh 5:18; Joh 12:10-11; Joh 9:22.
4) “They did not confess him,” (ouch homologoun) “They did not confess,” or make it publicly known, as Nicodemus and Joseph of Arimathaea did, Rom 10:9; Mat 10:22; Luk 12:8; Joh 7:13.
5) “Lest they should be put out of the synagogue:” (hina me aposunagogoi genontai) “In order that they might not be put out of the synagogue,” excluded from the worship, services, and religious and social privileges of the synagogue, Joh 9:22; Joh 9:34; Joh 16:2.
Fuente: Garner-Howes Baptist Commentary
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, (Rom 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.
Fuente: Calvin’s Complete Commentary
(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.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Nevertheless many, even of the authorities, believed in (eis) him, but because they were afraid of the Pharisees they did not confess it in case they were put out of the synagogue, for they loved the praise of men more than the praise of God’.
The use of eis usually, but not always, signifies genuine faith in John’s Gospel. There is therefore every reason to think that these were genuine believers, who would later reveal themselves. Yet at this point they were secret believers because they feared exclusion from the synagogue. Note that they included even some of those who were in authority. It sometimes takes time for believers to be willing to declare their position openly, but if they are true believers eventually they will.
‘They loved the praise of men more than the praise of God’. They could not bear to be unpopular or to be despised, or to be degraded or criticised by the Pharisees. Before we condemn them let us look at ourselves. Whose praise is most important to us? How glibly we can answer this question, but are we really sure?
Fuente: Commentary Series on the Bible by Peter Pett
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.
Fuente: The Popular Commentary on the Bible by Kretzmann
Joh 12:42-43 . ] yet, notwithstanding , Herod. i. 189; Plat. Crit . p. 54 D, Men . p. 92 E; comp. the strengthened , 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.
. .] even of the Sanhedrists (in secret, Joh 7:48 ).
.] the most hostile and dreaded party opposed to Jesus in and outside the Sanhedrim.
.] comp. Joh 9:22 .
. . .] the honour coming from men . Comp. Joh 5:44 .
. ] 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 , as strengthening the negative force of the (comp. 2Ma 14:42 ), see Khner, II. sec. 747, note4.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1676
THE DANGER OF LOVING THE PRAISE OF MEN
Joh 12:42-43. 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: for they loved the praise of men more than the praise of God.
IT seems astonishing to those who have ever considered the evidences of Christianity, that any one should hesitate to embrace it, or to acknowledge any one of its fundamental truths. But reason is by no means a certain guide, even in the things which come within its proper and legitimate sphere: it is too frequently biassed in its decisions, even when the person himself is unconscious of any undue influence upon his mind. Evidence does not carry the same conviction to all: one is persuaded, whilst another doubts: the prejudices and passions of mankind operate to a great extent, and often leave demonstration itself almost without effect. Hence we find, that all the credentials with which our Lord confirmed his divine mission, were insufficient to produce conviction on the minds of many: as it is said, Though he had done so many miracles before them, yet they believed not on him [Note: ver. 37.]. But by this the Scriptures themselves were fulfilled: for Isaiah had said, Who hath believed our report; and to whom hath the arm of the Lord been revealed? Yea, he had also declared, that on account of the perverseness and obstinacy with which many resisted the evidence set before them, they should be given over to judicial blindness and obduracy, so as to be incapable of estimating truth aright, or of embracing it when proposed to them [Note: ver. 3840.]. Even when reason is convinced, it does not always carry the affections along with it; but is often constrained to yield to the superior influence of some predominant lust. Thus it was with those spoken of in our text; who believed indeed that Jesus was the true Messiah, yet could not find in their hearts to acknowledge him in that character.
We propose to consider,
I.
The conduct they pursued
They had seen the miracles of our Lord, and were persuaded that he was the person spoken of in the prophets: yet, because the Pharisees had agreed to excommunicate any who should receive him as the Messiah, they dared not to confess him openly. Now this conduct was exceeding sinful. Of its constituent evils we may notice,
1.
The disingenuousness
[The use of knowledge is to direct our ways: for the sake of our practice therefore we should be careful to acquire just sentiments. If our opinions be doubtful, we should try them; if erroneous, renounce them; if true, we should regulate our lives according to them. To act contrary to the convictions of our mind is unworthy of a rational Being. We all know in what a contemptible light that man appears, who for the sake of human applause pretends to religion, whilst the world and sin are predominant in his heart: and equally contemptible is he, who, with the knowledge of the truth in his head, is deterred by the fear of man from yielding to its influence. Indeed the latter species of dissimulation seems the worse of the two, inasmuch as to disclaim what is good, is worse than to express an approbation of it. At all events, it is marked with a decisive testimony of Gods abhorrence; To him that knoweth to do good, and doeth it not, to him it is sin [Note: Jam 4:17.].]
2.
The ingratitude
[The gift of Gods only dear Son to die for us is the greatest that God himself could bestow upon us: for from that the Apostle infers the unquestionable willingness of God to give us all other things, seeing that all other things together are not to be compared with that [Note: Rom 8:32.]. Now to know that God has bestowed that gift upon us, and yet not dare to confess it, is the basest ingratitude that can be imagined And if it be ingratitude towards the Father, so is it also towards the Lord Jesus Christ himself, who voluntarily undertook the great work of our redemption. Reflect a moment on this: think of his pitying our undone condition, and leaving the bosom of his Father, in order that he might assume our nature, and die in our stead What incomprehensible love was this! and what a base wretch must he be, who, believing that Christ has so loved him as to give himself for him, is afraid to confess it openly! To all such persons, well may that indignant expostulation be applied, Do ye thus requite the Lord, O foolish people, and unwise [Note: Deu 32:6.]?]
3.
The impiety
[Wherein can any man be guilty of more flagrant rebellion against God, than in knowingly and deliberately denying his dear Son? The command of God respecting the submitting to his Son is positive, and enforced with a very awful menace [Note: Deu 18:18-19. with Act 3:22-23.]. What an act of defiance then is he guilty of, who against the convictions of his own conscience denies him! What cruelty also is he guilty of towards his fellow-creatures! Men are influenced greatly by example, especially by the example of those in higher life: the lower classes are ready to suppose that the rich and learned must know better than they, and with a blind confidence to embrace or reject sentiments solely on the authority of their opinions. Hence the timid dissembler is the means of deceiving many souls; and involves himself in the double guilt of destroying others together with himself. The man who rejects Christ for want of conviction, will be beaten with few stripes; but the man who rejects him contrary to his convictions, will be beaten with many stripes [Note: Luk 12:47-48.]: the one dashes himself against a rock that will break his bones; the other will have that rock fall upon him, which will grind him to powder [Note: Luk 20:17-18.].]
That we may be able to account for such strange conduct, let us consider,
II.
The principle by which they were actuated
They acted from a regard for the good opinion of men. But the praise of men runs not in the same channel with the praise of God [Note: Rom 2:29.]; and they unhappily gave the applause of man the preference. Now this love of mans applause is,
1.
A common principle
[The moment that we begin to be impressed with a sense of eternal things, we begin to consider, what men will say, if we betray our feelings to the world. Though we should have never paid much attention to the sentiments of others before, we shall now feel the emotions of fear and shame: we shall contrive how we may reconcile the performance of our duties with a conformity to the customs and habits of the world; and shall often strain our conscience to make compliances with the world, in order to escape reproach on account of our singularity. It may be thought that persons who move in a higher sphere should have learned to divest themselves of this principle; but the higher any men are in society, the more they are influenced by the opinions of the world: they set a higher value on mans applause, and feel conscious that their actions are more open to remark. They of whom our text speaks, were chief rulers: they conceived that they had much to lose; and they well knew that their rank would not screen them from the assaults of religious intolerance. They might have indulged vices with impunity; those would have been connived at, even by Pharisees themselves; but piety in them would have been an unpardonable offence, which the very refuse of the people would have been forward to resent. But, though this principle is peculiarly operative on the great, it is not confined to them: we all feel it working in our own bosoms, and have need to be on our guard against its malignant influence.]
2.
A foolish principle
[What can the applause of man do for us? it is a mere breath of air, that vanishes in a moment: but the approbation of God is of incalculable importance, since according to that will our eternal state be fixed. To many, the choice of Moses would appear unwise: to refuse the first honours of the Egyptian court, and participate rather in the afflictions of the oppressed Israelites! to esteem the reproach of Christ as riches, yea as greater riches than all the treasures of Egypt [Note: Heb 11:24-26.]! this might be regarded as folly by the ignorant Egyptians; but to us who know how to appreciate such conduct, it appears an act of consummate wisdom. Look at the rulers of whom we are speaking: suppose that all the consequences which they dreaded had come upon them; what would the anathemas of men have been, in comparison of Gods displeasure? and what an expulsion from the synagogue, in comparison of a rejection from heaven? If the whole world cannot compensate for the loss of a soul, surely they must be fools indeed who barter away their souls for the breath of mans applause.]
3.
A fatal principle
[God himself has told us, that it is absolutely incompatible with saving faith; How can ye believe, who receive honour one of another, and seek not the honour that cometh of God only [Note: Joh 5:44. Gal 1:10.]? And we may appeal to all, whether it does not chill every devout affection, and impede the exercise of every Christian grace? What its ultimate effect will be, our blessed Lord has warned us; If we confess him, he will confess us; but if we are ashamed of him and deny him, he also will be ashamed of us, and deny us, when he cometh in the glory of his Father with his holy angels [Note: Mar 8:38.].]
Address
1.
The secret and timid disciples
[We do not put you all upon a level; for even where the outward conduct is the same, the inward principle may be widely different. Nicodemus and Joseph of Arimathea were not so open in their acknowledgment of Christ as they should have been [Note: Joh 3:2; Joh 19:38.]; but, when a necessity occurred for making known their sentiments, they rose to the occasion, and avowed their attachment to him more boldly than the Apostles themselves. We mean not to express any approbation of their previous timidity; but to intimate, that an essential difference may be found, where none externally appears; and that God may have his hidden ones even among those who are as yet too much entangled by prudential considerations. It is not however by such examples that we are to regulate our conduct. Our duty is clear: the heart and the mouth are to be alike consecrated unto God; the one, to exercise faith on Christ, the other, to confess him to the world: and as the mouth without the heart will be an unacceptable offering to the Lord, so also will the heart without the mouth [Note: Rom 10:8-10.].]
2.
Those who are suffering for confessing him
[We are far from despising the approbation of men; but we account it of no value, any longer than it can be enjoyed with a good conscience. That in which alone we are materially interested is, the plaudit of our God: and if only he say to us, Well done, good and faithful servants, we need not be concerned, whatever may have been the judgment of men concerning us. Are any of you reproached for the sake of Christ; be not grieved, but rather rejoice [Note: 1Pe 4:14.]; for it turns unto you for a testimony [Note: Luk 21:13.]. Great is the encouragement which God himself affords you in his word [Note: Isa 51:7-8.]; and glorious is the prospect that awaits you at your departure hence [Note: Isa 66:5.]. Be strong then, and of good courage; knowing, that if your faith be subjected to heavy trials at the present, it shall be to praise and honour and glory at the appearing of Jesus Christ [Note: 1Pe 1:7.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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.”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
42. ] e.g. Nicodemus, Joseph, and others like them.
On . see note, ch. Joh 9:22 .
Joh 12:43 is a reference to ch. Joh 5:44 .
(in ), in this case, augments the disjunctive force of . See Khner, ii. 747, Anm. 4, where many examples are given.
Fuente: Henry Alford’s Greek Testament
Joh 12:42 . Although unbelief was so commonly the result of Christ’s manifestation, , 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 ( , 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 see Joh 9:22 , Joh 16:2 . . As in Joh 5:44 an excessive craving for the glory which men can bestow is noted as the cause of unbelief.
Fuente: The Expositors Greek Testament by Robertson
be put out of the synagogue = become excom municate (aposunagogoi). See note on Joh 9:22, and Compare Joh 16:1.
Fuente: Companion Bible Notes, Appendices and Graphics
42.] e.g. Nicodemus, Joseph, and others like them.
On . see note, ch. Joh 9:22.
Joh 12:43 is a reference to ch. Joh 5:44.
(in ), in this case, augments the disjunctive force of . See Khner, ii. 747, Anm. 4, where many examples are given.
Fuente: The Greek Testament
Joh 12:42. , also) not merely from among the common people.-, 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.]- , 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.
Fuente: Gnomon of the New Testament
Joh 12:42
Joh 12:42
Nevertheless even of the rulers many believed on him;-Notwithstanding the general unbelief and hardness of heart, some of the leading men believed in him, who did not as yet confess him. Among this number were some who for the time seem not to have openly confessed him. Nicodemus and Joseph of Arimathea were among these. But these did not love the praise of men more than the praise of God, for they in the darkest hours do confess him and so could not have been of the class to which reference is here made.
but because of the Pharisees they did not confess it, lest they should be put out of the synagogue:-The Jews had threatened that any who would confess that he was the Christ should be put out of the synagogue. This must refer to physical or bodily exclusion from attendance in the service of the synagogue. It involved the forfeiture of all rights pertaining to membership in the synagogue. Here faith failed to bring the salvation from God because those who believed had not courage to act on the faith; they did not exercise the faith; faith did not perfect itself in works of obedience. This faith left the man a poor, helpless, self-condemned outcast sinner. A faith that fears man, that loves the praise of men more than the praise of God, engulfs itself in deeper ruin, leaves the soul without excuse in the hands of an insulted, outraged, and angry God, who whets the sword of his wrath to execute vengeance on those who refuse the gospel of his Son. He who knows his Masters will and so believes and yet refuses to do it will be beaten with many stripes.
Fuente: Old and New Testaments Restoration Commentary
the Commandment of the Father
Joh 12:42-50
The fear of being cast out of the synagogue was a very real one, Joh 9:22; and the yoke laid on Israel by the Pharisees was a very crushing one. Only a very few, like Nicodemus and Joseph of Arimathaea, could withstand it. Let us see to it that we set the promotion of Gods glory above any thought of ourselves. We must confess Christ, if we would experience His saving grace. See Rom 10:10. To reject Jesus was nothing less to Israel than to reject God Himself and His word. Such a supreme act of rebellion could not fail to draw down unexampled judgment.
In Joh 12:48-50 our Lord unfolds to us the significance of His words. They will be the sole criterion at the day of judgment. He will apply to each of us the rule laid down in His teachings, which were purely and simply the reflection of His Fathers mind. In every sentence He acted on the Fathers mandate; hence His words were capable of quickening and regenerating His hearers. What a marvelous effect would be produced on the world if all ministers of Christ would utter what they had received!
For Review Questions, see the e-Sword Book Comments.
Fuente: F.B. Meyer’s Through the Bible Commentary
among: Joh 3:2, Joh 7:48-51, Joh 11:45, Joh 19:38
they did not: Mat 10:32, Luk 12:8, Rom 10:10, 1Jo 4:2, 1Jo 4:15
lest: Joh 7:13, Joh 9:22, Joh 9:34, Joh 16:2, Pro 29:25, Isa 51:7, Isa 57:11, Isa 66:5, Mat 26:69-75, Luk 6:22, Act 5:41, 1Pe 4:12-16
Reciprocal: 2Sa 3:18 – for the Lord Jer 38:19 – I Dan 1:10 – I fear Luk 8:13 – which Joh 2:23 – many Joh 7:26 – Do Joh 7:31 – believed Joh 9:13 – General Joh 10:42 – General Act 5:13 – of Act 6:7 – the priests Rom 10:9 – That if Phi 2:11 – every 2Ti 3:7 – learning Rev 21:8 – the fearful
Fuente: The Treasury of Scripture Knowledge
2
The significance of being put out of the synagogue is set forth at chapter 9:22, 23. But though it was a great privilege to be admitted to these assemblies, neither that nor any other personal advantage should have been counted above the honor of being a believer in Christ.
Fuente: Combined Bible Commentary
Joh 12:42. Nevertheless, even from among the rulers many believed in him. The language which John has used is general: as a nation Israel has rejected Jesus. But His mission has not been without effect on many individuals (comp. chaps. Joh 1:11-12, Joh 3:32-33): even from among the members of the Sanhedrin (see chap. Joh 7:48) many believed in Him. Persons believed, belonging to a body in which the bitterest foes of Jesus bore rule; and greatness of unbelief is thus in some degree counterbalanced by greatness of faith.
But because of the Pharisees they did not confess him, lest they should be put out of the synagogue. We can hardly suppose that these words are added in order to show that the faith spoken of on the part of many of the rulers formed no real exception to the general statement of Israels unbelief. They simply tell us that, although that faith was genuine, it needed strength and growth. It was not powerful enough to surmount the obstacles placed in its way by the resolution of chap. Joh 9:22; and it had not reached the point at which alone it could be said that, in leading out its possessors after the true Shepherd, its complete victory was gained (chap. 3, 4). On the prominence now given to the Pharisees among the enemies of Jesus, see note on chap. Joh 7:32.
Fuente: A Popular Commentary on the New Testament
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.
Fuente: Expository Notes with Practical Observations on the New Testament
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 Christs entrance into it, as above related.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
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 ,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 , in Joh 12:43, is taken nearly in its etymological sense: opinion, whence:approbation. The difference of reading ( and ) is probably due to itacism (the pronouncing of and as ). If 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.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
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 Americas truest saints have been put out of the Church for professing sanctification. Hence you see that history repeats itself as the world moves on.
Fuente: William Godbey’s Commentary on the New Testament
12:42 {10} 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:
(10) The ones who believe are not only few in number, if they are compared with the unbelievers, but also the majority of those few (yea, and especially the ones of highest rank) fear men more than God.
Fuente: Geneva Bible Notes
Even though most of the Jews rejected Jesus, some believed on Him (cf. Joh 1:10-13). Even some of the rulers did, though the content of their faith doubtless varied. Nicodemus and Joseph of Arimathea seem to have been such people (cf. Joh 7:50-52; Joh 19:38-39). Most of them did not admit that they believed in Him, however, because of fear of exclusion from synagogue worship (cf. Joh 9:22).
Public confession of faith in Jesus is the normal expression of belief in Him (Rom 10:9-10). However public confession is not a condition for salvation. Obviously mutes and other people can believe but for one reason or another may not be able to confess their faith publicly with their mouths.