João 12
A.T. Robertson · Citado em PreceptAustin
João 12
Robertson adds "Jesus does not argue the point of theology with the crowd who would not understand. He turns to the metaphor used before when he claimed to be the light of the world (John 8:12) and urges that they take advantage of their privilege "while ye have the light" Jesus said to them, "For a little while longer the Light (phos) is among you - For a little while longer in context refers to just a few days before He is to be crucified as the Lamb of God (Jn 1:29). The crowd had asked "Who is the Son of Man?" He does not say flatly "I am." Instead He returns to the metaphor of Light. Translated He is saying "I will be crucified in just a few days on Passover." Clearly the keyword in John 12:35-36 is Light (phos) which is used 5 times (and once more in Jn 12:46). Those who failed to appropriate the Light would lose their opportunity (judicial hardening). And they only had a little while longer! One is reminded of Paul's words in 2Co 6:2+ "for He says, “AT THE ACCEPTABLE TIME I LISTENED TO YOU, AND ON THE DAY OF SALVATION I HELPED YOU.” Behold, now is “THE ACCEPTABLE TIME,” behold, now is “THE DAY OF SALVATION”" Little while is a repeated phrase in John - Jn. 7:33; Jn. 12:35; Jn. 13:33; Jn. 14:19; Jn. 16:16-19 = this "little while" was the time between His death and resurrection and related only to His disciples. Walk (peripateo in present imperative) while you have the Light (phos), so that (hina - purpose/result clause) darkness (skotia) will not overtake (katalambano) you - Of course the greatest darkness to overtake any human being is the darkness of eternal punishment which is reserved for all who reject the Light of the world. Clearly in context Jesus' command to walk is a call to believe in Him as the Light so you might escape the darkness of eternal punishment! Paul issues a command to the Ephesian believers to walk using the light/darkness metaphor explaining that "you were formerly darkness (skotos)(NOT JUST "IN" DARKNESS, BUT THE ESSENCE OF DARKNESS!), but now you are Light in the Lord; walk (peripateo in present imperative see our need to depend on the Holy Spirit to obey) as children of Light (COMPARE "SONS OF LIGHT" in Jn 12:36) (Eph 5:8+) Jesus warns us not to waste our opportunity to be saved. NET NOTE - The warning Walk while you have the light, so that the darkness may not overtake you operates on at least two different levels: (1) To the Jewish people in Jerusalem to whom Jesus spoke, the warning was a reminder that there was only a little time left for them to accept him as their Messiah. (2) To those later individuals to whom the Fourth Gospel was written, and to every person since, the words of Jesus are also a warning: There is a finite, limited time in which each individual has opportunity to respond to the Light of the world (i.e., Jesus); after that comes darkness. One's response to the Light decisively determines one's judgment for eternity. Nothing is worse than sinning against light.
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Robertson - The language is an echo of that in Psalms 6:4; Psalms 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mark 14:35; Matthew 26:39; Luke 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John's version of the Gethsemane experience (ED: SEE MACAULAY'S NOTE BELOW)....Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. R V G Tasker adds that Jesus' words "can be construed either as a prayer actually prayed, or as a contemplated prayer (ED: HYPOTHETICAL)....In either case it would seem that the expression save Me from this hour means 'help Me to come safely out of this hour' rather than 'enable Me to avoid this hour altogether'....but whether He prays this prayer or not, Jesus at once because aware that it is in fact unnecessary, for it is inevitable that having come to this hour He should be brought safely out of it." (BORROW The Gospel according to St. John PATE 148)
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Robertson - Inchoative imperfect active of hupago, "began to withdraw" as happened at the time of the raising of Lazarus (John 11:45-46) and the secession was still going on....There was danger of a mass movement of the people to Jesus. Believing (pisteuo) is in the imperfect tense signifying one after another of the Jews expressed belief in Jesus, and raised the possibility to the leaders that a mass movement might result. John does not give any further description regarding their belief, so we would assume that their faith was genuine, in contrast to the belief of the Jews in Jn 2:23-24+ and Jn 8:31ff+ which was not saving faith. Believing (4100) pisteuo from pistis; cf pistos; the faith, obedience of faith) means to consider something to be true and therefore worthy of one’s trust. To accept as true, genuine, or real. Pisteuo means to be persuaded of, place one's confidence in, to trust, express reliance upon. Belief in the New Testament sense that effects the new birth denotes more than intellectual assent to a set of facts or truths. The demons believe but they are clearly not saved. Genuine belief does involve an intellectual assent and consent of one's mind, but also includes an act of one's heart and will. Biblical saving faith is not passive assent but an active staking of one's life on the claims of God. The respected Greek lexicon author W E Vine defines belief as consisting of (1) a firm conviction which produces full acknowledgment of God's revelation of Truth, (2) a personal surrender to the Truth (3) a conduct inspired by and consistent with that surrender. Eg, compare Jn 2:23, 24 and then cp Jn 8:31 and the actions of those who believed in Jn 8:44, 45, 59. Now do you see the shades of meaning that "believe" conveys? Not everyone who "believes" truly believes unto salvation. Relationship of believing and obedience: FAITH is of the heart, invisible to men. OBEDIENCE is of the conduct and may be observed. When a man obeys God he gives the only possible evidence that in his heart he believes God. Pisteuo in John - Jn. 1:7; Jn. 1:12; Jn. 1:50; Jn. 2:11; Jn. 2:22; Jn. 2:23; Jn. 2:24; Jn. 3:12; Jn. 3:15; Jn. 3:16; Jn. 3:18; Jn. 3:36; Jn. 4:21; Jn. 4:39; Jn. 4:41; Jn. 4:42; Jn. 4:48; Jn. 4:50; Jn. 4:53; Jn. 5:24; Jn. 5:38; Jn. 5:44; Jn. 5:46; Jn. 5:47; Jn. 6:29; Jn. 6:30; Jn. 6:35; Jn. 6:36; Jn. 6:40; Jn. 6:47; Jn. 6:64; Jn. 6:69; Jn. 7:5; Jn. 7:31; Jn. 7:38; Jn. 7:39; Jn. 7:48; Jn. 8:24; Jn. 8:30; Jn. 8:31; Jn. 8:45; Jn. 8:46; Jn. 9:18; Jn. 9:35; Jn. 9:36; Jn. 9:38; Jn. 10:25; Jn. 10:26; Jn. 10:37; Jn. 10:38; Jn. 10:42; Jn. 11:15; Jn. 11:25; Jn. 11:26; Jn. 11:27; Jn. 11:40; Jn. 11:42; Jn. 11:45; Jn. 11:48; Jn. 12:11; Jn. 12:36; Jn. 12:37; Jn. 12:38; Jn. 12:39; Jn. 12:42; Jn. 12:44; Jn. 12:46; Jn. 13:19; Jn. 14:1; Jn. 14:10; Jn. 14:11; Jn. 14:12; Jn. 14:29; Jn. 16:9; Jn. 16:27; Jn. 16:30; Jn. 16:31; Jn. 17:8; Jn. 17:20; Jn. 17:21; Jn. 19:35; Jn. 20:8; Jn. 20:25; Jn. 20:29; Jn. 20:31 Going away (5217) hupago from hupo = under or denoting secrecy + ago = to go) means literally to lead under or to bring under and is used in this sense only once in the only use in the Septuagint/Lxx in Ex 14:21 (to translate "swept… back" - caused to recede). Most commonly hupago means to go, to go away, to withdraw one's self (e.g., of Jesus' departure from the world (Jn 8:14, etc). Hupago has the notion of withdrawing. The idea of hupago is not so much of preceding to a definite point, but of leaving the present scene. In other words, it often means ‘to go’, with the implication of going in a certain direction, as to the house of Jairus (Lk 8:42). Hupago is used of the final departure of one who ceases to be another’s companion or attendant. Friberg - HUPAGO - strictly lead or bring under control; intransitively in the NT; (1) as taking oneself away go away, withdraw, leave (Jn 6.67); predominantly in the Gospels as an intensive imperative = be gone! be off! go away! (Mt 4.10) or with an indication of goal or direction go (Mt 8.13; Mk 2.11; 10.21); (2) as equivalent to poreuomai go (off), proceed (to), journey (Jn 7.3 ); (3) euphemistically depart (from this life), die, go (to God) ( Mk 14.21; Jn 7.33); (4) as experiencing a change of condition undergo, go to (Rev 13.10; 17.8, 11) (BORROW Analytical lexicon of the Greek New Testament PAGE 388) Hupago - 79x/75v - get(2), go(45), go their way(1), go away(3), goes(5), going(20), going away(1), going back(1), went(1). Matt. 4:10; 5:24,41; 8:4,13,32; 9:6; 13:44; 16:23; 18:15; 19:21; 20:4,7,14; 21:28; 26:18,24; 27:65; 28:10; Mk. 1:44; 2:11; 5:19,34; 6:31,33,38; 7:29; 8:33; 10:21,52; 11:2; 14:13,21; 16:7; Lk. 8:42; 10:3; 12:58; 17:14; 19:30; Jn. 3:8; 4:16; 6:21,67; 7:3,33; 8:14,21-22; 9:7,11; 11:8,31,44; 12:11,35; 13:3,33,36; 14:4-5,28; 15:16; 16:5,10,17; 18:8; 21:3; Jas. 2:16; 1 Jn. 2:11; Rev. 10:8; 13:10; 14:4; 16:1; 17:8,11 John 12:12 On the next day the large crowd who had come to the feast, when they heard that Jesus was coming to Jerusalem, BGT John 12:12 Τῇ ἐπαύριον ὁ ὄχλος πολὺς ὁ ἐλθὼν εἰς τὴν ἑορτήν, ἀκούσαντες ὅτι ἔρχεται ὁ Ἰησοῦς εἰς Ἱεροσόλυμα KJV John 12:12 On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, NET John 12:12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. CSB John 12:12 The next day, when the large crowd that had come to the festival heard that Jesus was coming to Jerusalem, ESV John 12:12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. NIV John 12:12 The next day the great crowd that had come for the Feast heard that Jesus was on his way to Jerusalem. NLT John 12:12 The next day, the news that Jesus was on the way to Jerusalem swept through the city. A large crowd of Passover visitors NRS John 12:12 The next day the great crowd that had come to the festival heard that Jesus was coming to Jerusalem. NJB John 12:12 The next day the great crowd of people who had come up for the festival heard that Jesus was on his way to Jerusalem. NAB John 12:12 On the next day, when the great crowd that had come to the feast heard that Jesus was coming to Jerusalem, YLT John 12:12 On the morrow, a great multitude that came to the feast, having heard that Jesus doth come to Jerusalem, MIT John 12:12 On the next day the large crowd present for the festival heard that Jesus was on the way to Jerusalem. large: Mt 21:8 coming: Jn 11:55,56 John 12 Resources - Multiple Sermons and Commentaries Related Passages: John 11:55-56+ Now the Passover of the Jews was near, and many went up to Jerusalem out of the country before the Passover to purify themselves. 56 So they were seeking for Jesus, and were saying to one another as they stood in the temple, “What do you think; that He will not come to the feast at all?” Luke 19:29+ When He approached Bethphage and Bethany, near the mount that is called Olivet, He sent two of the disciples, Mark 11:1+ As they *approached (historical present tense) Jerusalem, at Bethphage and Bethany, near the Mount of Olives, He *sent (historical present tense) two of His disciples, Bethany to Bethphage to Temple Mount Source: Insights on Matthew CROWD HEARS THE LAMB WAS COMING TO HIS FINAL PASSOVER On the next day - This was most likely Sunday, which has come to be known as Palm Sunday. MacArthur disagrees as noted below. John MacArthur feels Palm Sunday was actually "Palm Monday (see his sermon)" writing in his commentary that "The next day was Monday morning, the day after the supper at Bethany (12:1-11)." (SEE John Commentary - Page 14). Then in his Study Bible
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Robertson adds the word for branches (baion - only in Jn 12:13) is also "in the papyri and 1 Macc. 13:51 ("On the twenty-third day of the second month,* in the one hundred and seventy-first year, the Jews entered the citadel with shouts of praise, the waving of palm branches, the playing of harps and cymbals and lyres, and the singing of hymns and canticles, because a great enemy of Israel had been crushed."). Here we have "the palm branches of the palm-trees." The use in 1 Macc. 13:51 (cf. 2 Macc. 10:7 = "ivy-wreathed wands and beautiful branches and also fronds of palm") is in the account of Simon's triumphal entry into Jerusalem. John
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Robertson - To Philip which was of Bethsaida of Galilee (Philippōi tōi apo Bēthsaida tēs Galilaias). He had a Greek name and the Greeks may have seen Philip in Galilee where there were many Greeks, probably (Mark 6:45) the Western Bethsaida in Galilee, not Bethsaida Julias on the Eastern side (Luke 9:10). John
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Robertson on Andrew - Another apostle with a Greek name and associated with Philip again (John 6:7-8+), the man who first brought his brother Simon to Jesus (John 1:41+). Andrew was clearly a man of wisdom for a crisis. Note the vivid dramatic presents here, cometh (erchetai), telleth (legei). What was the crisis? These Greeks wish an interview with Jesus. True Jesus had said something about "other sheep" than Jews (John 10:16+), but he had not explained. Philip and Andrew wrestle with the problem that will puzzle Peter on the housetop in Joppa (Acts 10:9-18+), that middle wall of partition between Jew and Gentile that was only broken down by the Cross of Christ (Eph 2:11-22+) and that many Christians and Jews still set up between each other. Andrew has no solution for Philip and they bring the problem, but not the Greeks, to Jesus.
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Robertson - The hour is come (elēluthen hē hōra). The predestined hour, seen from the start (John 2:4+), mentioned by John (John 7:30+; John 8:20+) as not yet come and later as known by Jesus as come (John 13:1+), twice again used by Jesus as already come (in the prayer of Jesus, John 17:1+; Mark 14:41+, just before the betrayal in the Garden). The request from the Greeks for this interview stirs the heart of Jesus to its depths. The "hour" is clearly a significant theme in John's Gospel -Jn 2:4+, Jn 7:6+, Jn 7:30+, Jn 8:20+ Jn 12:23, 27 [2x]; Jn 13:1; Jn 16:32; Jn 17:1 Colin Kruse adds "These words (Jn 12:23) contain the fourth of seven references to Jesus’ ‘hour’ (Jn 2:4; 7:30; 8:20; 12:23, 27; 13:1; 17:1), an important theme in this Gospel. The first three references all say that Jesus’ hour had not yet come, while the remaining references, beginning with this fourth reference, all indicate that his hour had come. The trigger for this change was the coming of the Greeks. (BORROW The Gospel According to John) John alludes to this timing again in John 13:1 "Now before the Feast of the Passover, Jesus knowing that His hour had come that He would depart out of this world to the Father (crucifixion, resurrection, ascension), having loved His own who were in the world, He loved them to the end." And Jesus opened His prayer in John 17:1 alluding to the time declaring "Father, the hour has come; glorify Your Son, that the Son may glorify You." Rodney Whitacre on glorified - It may seem strange to refer to Jesus' death as a glorification. But the death is at the heart of the Son's revelation of the Father, for God is love and love is the laying down of one's life (cf. 1 Jn 4:8; 3:16). So in the cross the heart of God is revealed most clearly. Selflessness and humble self-sacrifice are seen to be divine attributes. (Jesus' Hour Arrives) David
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Robertson - The Cross must come before Greeks can really come to Jesus with understanding. But this request shows that interest in Jesus now extends beyond the Jewish circles. (ED: COMPARE THE PHARISEES FEAR/'PROPHECY' - "the world has gone after Him." Jn 12:19).
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Robertson points out that "It is not necessary to think (nor likely) that Jesus has in mind the Eleusinian mysteries which became a symbol of the mystery of spring. Paul in 1 Cor. 15:36+ uses the same illustration of the resurrection that Jesus does here. Jesus shows here the paradox that life comes through death. Whether the Greeks heard him or not we do not know. If so, they heard something not in Greek philosophy, the Christian ideal of sacrifice, "and this was foreign to the philosophy of Greece" (Bernard). Jesus had already spoken of himself as the bread of life (John 6:35-65). "Grains of wheat have been found in Egyptian tombs three or four thousand years old, but they are now dead. They bore no fruit." But if it dies (apothnesko), it bears much fruit (karpos) - If is third class conditional sentence which depicts potential action (Note that John uses several third class conditional sentences in this section - Jn 12:24, Jn 12:26, Jn 12:32, Jn 12:47). It dies refers to the grain of wheat which yields a head of fruit which in turn bears multiple seeds. So too Christ's death and His being springing up (being resurrected) as the first fruits (1Co 15:20, 23+) would make possible much fruit in the form of souls who would attain new life in His life because He died and came to life. TECHNICAL NOTE: If (1437) (ean) is a preposition which serves to identify what is referred to in Greek as a third class conditional clause. It means "(If)… and it may be true or may not be true." There is a supposition (something that is supposed) where the reality of the issue is uncertain. A conditional clause in Greek is formed by combining a preposition with a certain verb mood. In this case ean is combined with the subjunctive mood of DIES (apothnesko) which is the mood of probability which implies uncertainty.
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Robertson - While John proves the deity of Jesus in his Gospel, He assumes throughout his real humanity as here (cf. John 4:6). The language is an echo of that in Psalm 6:4; Psalm 42:7. John
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Robertson - In the temptations Satan claims power over the world and offers to share it with Jesus (Matthew 4:8-10+; Luke 4:5-8+). Jesus did not deny Satan's power then, but here proclaims final victory over him. In every case but one where the word ekbállō occurs in John, it is used of casting out from a holy place or society John
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Robertson - The magnetism of the Cross is now known of all men, however little they understand the mystery of the Cross. D A Carson writes that in John 6:44+ "the one who draws is the Father; here, it is the Son, but nothing much should be made of this (Jn 5:19). But the scope and efficacy of the drawing in the two places are quite different. There, the focus is on those individuals whom the Father gives to the Son, whom the Son infallibly preserves and raises up at the last day. Here, ‘all men’ reminds the reader of what triggered these statements, viz. the arrival of the Greeks, and means ‘all people without distinction, Jews and Gentiles alike’, not all individuals without exception, since the surrounding context has just established judgment as a major theme (Jn 12:31), a time for distinguishing between those who love their lives (and therefore lose them) and those who hate their lives (and therefore keep them for eternal life, Jn 12:25). The critical event in Jesus’ ministry that sanctions his drawing of all people without distinction, and not Jews only (cf. Jn 10:16; 11:52), is his cross/exaltation, his being ‘lifted up’. This is the implicit answer to the Greeks: the hour has come for him to die and be exalted, and in the wake of that passion/glorification they will be able to approach him as freely as do the children of the old covenant." (BORROW The Gospel according to John)
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Robertson explains that Law is not referring to the first 5 books of the Bible, but has the sense of "out of the Scriptures" (John 10:34+ = a reference to the psalms; John 15:25). NET NOTE on what they had heard out of the Law - Probably an allusion to Ps 89:35–37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36–37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but "law" could in common usage refer to the entire OT (compare Jesus' use in John 10:34). Of the passages mentioned, Ps 89:36–37 is the most likely candidate. This verse speaks of David's "seed" remaining forever. Later in the same psalm, v. 51 speaks of the "anointed" (Messiah), and the psalm was interpreted messianically in both the NT ( Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97). Henry Morris on remain forever - Indeed He shall, for "His name shall endure for ever" (Psalm 72:17). His kingdom shall endure "with judgment and with justice from henceforth even for ever" (Isaiah 9:7). But first, He must be "lifted up" and then "the Son of man should be glorified" (John 12:23) through His sacrificial death and victory over death. And how can You say, 'The Son of Man must be lifted up' (hupsoo)? - Clearly the crowd understood Son of Man as a Messianic title and His words lifted up (hupsoo) referring to His crucifixion and His death. So they also use this same designation Jesus Himself used (Son of Man). But being ignorant of the prophecies that the Messiah (Son of Man) must first die, rise and ascend and then descend, return and reign, they thought that if He were lifted up (killed) clearly He could not reign forever. This is what happens when you misinterpret God's Word! You cannot think clearly about Jesus and "forever." Who is this Son of Man?" - This is the only time in the Gospels where Son of Man is used by someone other than Jesus and here is used by a confused crowd. Because they had misinterpreted the OT teaching on the Messiah, specifically that He must die (as clearly taught in Isaiah 53), they asked Who is this Son of Man? He was standing in front of them! But they could not see, hear or understand because they were spiritually blind and their hearts were hardened, as is further explained in John 12:38ff. John
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Robertson - The ancients did not have our electric street lights. The dark streets were a terror to travellers. Oh, that God’s Holy Spirit would give you sufficient light to enable you to see where you are going!
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Robertson - Jesus is using the passage as do Mark (Mark 4:12+) and Luke (Luke 8:10+). Paul quotes it again (Acts 28:26+) to the Jews in Rome. In each instance the words of Isaiah are interpreted as forecasting the doom of the Jews for rejecting the Messiah. John
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Robertson - The idea of Jesus here is a frequent one (believing on Jesus whom the Father has sent) as in John 3:17-18; John 5:23-24, 30, 43; John 7:16; John 8:42; John 13:20; John 14:1; Matthew 10:40; Luke 9:48. Reformation Study Bible - The close relationship of Jesus with the Father (cf. Jn 17:21-23) is stressed in three respects: to believe in Christ is to believe in the Father; to see Christ is to see the Father (Jn 12:45); to hear Christ is to hear the Father (Jn 12:50). On the other hand, rejection of Christ and His words is also a rejection of the Father and His words. This rejection results in judgment, although the leading purpose of Christ's incarnation was the salvation of His own and not the condemnation of those who do not believe. Cried (2896) krazo refers to a loud cry or vociferation, and is a strong word expressing deep emotion. Krazo is one of those onomatopoeic words, the very pronunciation of which imitates the hoarse cry of the raven (listen), and can be an inarticulate and brutish sound or an exclamation of fear or pain. Abbott-Smith says "generally used of inarticulate cries, to scream, cry out (Aesch., etc.)" It is used of the cry of an animal, the barking of a dog and two men in a quarrel, trying to bawl each other down (so Aristophanes, Knights, 1017)" 'The prophet in awful earnestness, and as with a scream of anguish, cries over Israel' (Morison)" In Lk 18:39+ the blind beggar cried "to cry clamorously; to scream or shriek." (You can almost hear hid shrieking! He is motivated because he is blind and thinks this Man might help him see!) See page 408 for 3 page discussion of krazo New International Dictionary Of New Testament Theology Krazo - 53v - Matt. 8:29; Matt. 9:27; Matt. 14:26; Matt. 14:30; Matt. 15:22; Matt. 15:23; Matt. 20:30; Matt. 20:31; Matt. 21:9; Matt. 21:15; Matt. 27:23; Matt. 27:50; Mk. 3:11; Mk. 5:5; Mk. 5:7; Mk. 9:24; Mk. 9:26; Mk. 10:47; Mk. 10:48; Mk. 11:9; Mk. 15:13; Mk. 15:14; Lk. 9:39; Lk. 19:40; Jn. 1:15; Jn. 7:28; Jn. 7:37; Jn. 12:44; Acts 7:57; Acts 7:60; Acts 14:14; Acts 16:17; Acts 19:28; Acts 19:32; Acts 19:34; Acts 21:28; Acts 21:36; Acts 23:6; Acts 24:21; Rom. 8:15; Rom. 9:27; Gal. 4:6; Jas. 5:4; Rev. 6:10; Rev. 7:2; Rev. 7:10; Rev. 10:3; Rev. 12:2; Rev. 14:15; Rev. 18:2; Rev. 18:18; Rev. 18:19; Rev. 19:17 ILLUSTRATION - A wife opening the mail said to her husband, “The bank says that this is our last notice. Isn’t it wonderful that they’re not going to bother us anymore?” (Michael Streff, Reader’s Digest [5/92]) It’s never wise to ignore final notices! That’s true of bill collectors, but it’s especially true if you ignore God’s final notice. You may think that it’s wonderful that God won’t bother you anymore. But as Paul warned the Athenians (Acts 17:31), “[God] has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead.” So when God sends a final notice, it’s best to pay attention! (Final Notice) Bruce Goettsche - In the children's fantasy Alice in Wonderland, Alice came to a junction in the road that led in different directions and asked the Cheshire Cat for advice. "Cheshire-Puss -- would you tell me please, which way I ought to go from here?" "That depends a good deal on where you want to get to," said the Cat. "I don't much care where," said Alice. "Then it doesn't matter which way you go," said the Cat. The Cat is right . .. it doesn't matter which way we go if we don't care where we end up . . .but most of us DO care where we end up. The decisions we make DO matter. We all come to forks in the road of our lives and make decisions that will impact the future . . .Imagine a fork in a road. You cannot go straight, you must make a choice. John 12:45 "He who sees Me sees the One who sent Me. BGT John 12:45 καὶ ὁ θεωρῶν ἐμὲ θεωρεῖ τὸν πέμψαντά με. KJV John 12:45 And he that seeth me seeth him that sent me. NET John 12:45 and the one who sees me sees the one who sent me. CSB John 12:45 And the one who sees Me sees Him who sent Me. ESV John 12:45 And whoever sees me sees him who sent me. NIV John 12:45 When he looks at me, he sees the one who sent me. NLT John 12:45 For when you see me, you are seeing the one who sent me. NRS John 12:45 And whoever sees me sees him who sent me. NJB John 12:45 and whoever sees me, sees the one who sent me. NAB John 12:45 and whoever sees me sees the one who sent me. YLT John 12:45 and he who is beholding me, doth behold Him who sent me; MIT John 12:45 Correspondingly, one who inspects me sees the one who commissioned me. Jn 12:41 Jn 14:9-10 Jn 15:24 2Co 4:6 Col 1:15 Heb 1:3 1Jn 5:20 John 12 Resources - Multiple Sermons and Commentaries Related Passages: John 15:24 “If I had not done among them the works which no one else did, they would not have sin; but now they have both seen and hated Me and My Father as well. John 1:14+ And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth. Colossians 1:15+ He is the image of the invisible God, the firstborn of all creation. Hebrews 1:3+ And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high, JESUS IMAGE OF THE INVISIBLE FATHER MAKES KNOWN THE FATHER He who sees (theoreo) Me sees (theoreo) the One who sent Me - Both verbs sees (theoreo) are in the present tense which describes constantly, intently looking. To see Jesus is to see God. To look upon the Son is to look upon the Father. Relationship with Jesus results in relationship with the Father. The writer of Hebrews states that Jesus "is the radiance of His glory and the exact representation of His nature." (Heb 1:3+) Paul writes that Jesus "is the image of the invisible God." (Col 1:15+). Earlier John had written "No one has seen God at any time; the only begotten God Who is in the bosom of the Father, He (JESUS) has explained (exegeomai = given a detailed report = God's self-revelation through Christ of) Him." (John 1:18+) Later responding to Philip's request to Jesus to show them the Father, Jesus asks him, "Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, ‘Show us the Father’? 10 “Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works." (Jn 14:9-10)
João 12
Robertson - And yet Jesus does judge the world inevitably (John 8:15-16; John 9:39), but his primary purpose is to save the world (John 3:16). John 12:48 "He who rejects Me and does not receive My sayings, has one who judges him; the word I spoke is what will judge him at the last day. BGT John 12:48 ὁ ἀθετῶν ἐμὲ καὶ μὴ λαμβάνων τὰ ῥήματά μου ἔχει τὸν κρίνοντα αὐτόν· ὁ λόγος ὃν ἐλάλησα ἐκεῖνος κρινεῖ αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. KJV John 12:48 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. NET John 12:48 The one who rejects me and does not accept my words has a judge; the word I have spoken will judge him at the last day. CSB John 12:48 The one who rejects Me and doesn't accept My sayings has this as his judge: The word I have spoken will judge him on the last day. ESV John 12:48 The one who rejects me and does not receive my words has a judge; the word that I have spoken will judge him on the last day. NIV John 12:48 There is a judge for the one who rejects me and does not accept my words; that very word which I spoke will condemn him at the last day. NLT John 12:48 But all who reject me and my message will be judged on the day of judgment by the truth I have spoken. NRS John 12:48 The one who rejects me and does not receive my word has a judge; on the last day the word that I have spoken will serve as judge, NJB John 12:48 anyone who rejects me and refuses my words has his judge already: the word itself that I have spoken will be his judge on the last day. NAB John 12:48 Whoever rejects me and does not accept my words has something to judge him: the word that I spoke, it will condemn him on the last day, YLT John 12:48 'He who is rejecting me, and not receiving my sayings, hath one who is judging him, the word that I spake, that will judge him in the last day, MIT John 12:48 One who sets me aside and does not receive my words has the following criterion for judging him—the message I spoke. That message will judge him on the last day rejects: De 18:19 1Sa 8:7 10:19 Isa 53:3 Mt 21:42 Mk 8:31 12:10 Lu 7:30 9:22,26 10:16 17:25 20:17 Ac 3:23 Heb 2:3 10:29-31 Heb 12:25 the word: Jn 3:17-20 Mk 16:16 2Co 2:15,16 4:3 2Th 1:8 judge: Jn 11:24 Mt 25:31 Ro 2:16 Heb 9:27,28 John 12 Resources - Multiple Sermons and Commentaries Related Passages: Luke 9:22+ (Mk 8:31+) “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed and be raised up on the third day.” Luke 10:16+ “The one who listens to you listens to Me, and the one who rejects you rejects Me; and he who rejects Me rejects the One who sent Me.” Luke 17:25+ “But first He must suffer many things and be rejected by this generation." Luke 20:17+ (Mt 21:42+, Mk 12:10+) But Jesus looked at them and said, “What then is this that is written: ‘THE STONE WHICH THE BUILDERS REJECTED, THIS BECAME THE CHIEF CORNER stone’? John 3:18+ “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God. Revelation 20:12+ And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds. Matthew 12:36+ But I tell you that every careless (argos) word that people speak, they shall give an accounting for it in the day of judgment. RESULT OF REJECTION OF THE WORDS OF JESUS He who rejects (atheteo) Me - See passages above that describe rejection of Jesus. Jesus declares the solemn truth that those who reject Him and His words will not escape accountability. The very words He spoke—words of truth, life, and salvation—will stand as the standard of judgment on the last day. Rejects (atheteo) is not a single rejection (we all probably did that before we were saved) but is in present tense indicating one continually rejects Jesus, or renders him "null and void", so to speak (another sense of atheteo). Note that there is no category called "middle ground." There is NO "Switzerland" (neutral in war) with Jesus! To not believe (passive) is equivalent to rejecting Jesus (active and defiant). The pay day on the last day is the same - condemnation forever in the Lake of Fire. This verse underscores both the seriousness of receiving Christ’s Word now and the certainty of judgment for those who harden themselves against it. The same Word that offers life becomes the witness against those who reject it. Thus, our response to Christ’s words today determines our standing before Him in eternity. And does not receive (lambano) My sayings (rhema) - See sayings in John 10:21+. To reject His sayings, to reject His word, is tantamount to rejecting Jesus, because He is the Word (Jn 1:1). Has one who judges (krino in present tense) him - The one who rejects Jesus' saying will bring judgment upon himself.