(44) The last few verses (John 12:37-43) have given us the thoughts of St. John as he looked back on the unbelief of Judaism. He had given our Lord's closing word in John 12:36, and there stated that He hid Himself from them. He now gives other words of our Lord condemning the unbelief of which he had been speaking, and of which the probable explanation is that they are a summary of words previously uttered by our Lord, but grouped together here as specially bearing upon the subject of which he is writing. For the remaining verses of this chapter, the Notes will therefore consist chiefly of reference to earlier passages where the same words have already occurred.

(44) Jesus cried and said.--Comp. Notes on John 7:28; John 7:37. This forbids our understanding these words of any private discourse addressed to the disciples. The phrase implies public teaching addressed to the multitude, and it may be inferred that there was some such teaching after John 12:36.

Verses 44-50. -

7. The summation of the supreme conflict between our Lord and the world. The portion of the chapter which follows is regarded by most commentators, Lucke, Meyer, Godet, Olshausen, and Westcott, as a summary of our Lord's teaching, as a reiteration by the evangelist of those salient points of the Lord's ministry which, while they are the life of the world, are nevertheless the grounds on which blinded eyes and hardened hearts rejected him. Vers. 44-46 characterize the believer; vers. 47, 48 emphasize Christ's relation to the unbeliever; vers. 49, 50 the principle upon which both deliverances turn and will continue to turn. There are those who think that these were special private addresses to the disciples, uttered after our Lord (ἐκρύβη) was hidden, but the word (ἔκραξε) "cried aloud," would not then have been used, as it was used for the most public expressions of his doctrine, when given once for all (here comp. John 7:28, 37, with Luke 18:39). Keim, De Wette, Baur, and Hilgenfeld think that, because there is no fresh departure here, it is proof that all the discourses of Christ in John are similarly put together with no historical basis. But if it be so, this differs strangely from all the rest of our Lord's discourses recorded by John in that it has no occasion, or persons, or opportunity to which it seems to fit. Certain aorists suggest the idea that John has here given specimens of our Lord's appeals which had ended in his being rejected by the nation as a whole. Luthardt takes the view of these words being spoken totidem verbis on our Lord's departure, and with him Hengstenberg also agrees. These critics suppose that they form the closing words of our Lord's public ministry, delayed by the intercalary remarks of the evangelist, and really belong to the close of the thirty-sixth verse. Though the expressions flint follow are built upon the discourses elsewhere uttered, we admit, with Hengstenberg, that there is no verbal parallel that is at all close, and that therefore the evangelist must not be quoting from what he had already reported, but giving the substance of a threefold class of observations found from one end of the Gospel to the other, and in words that he had heard the Master use. Verses 44, 45. - Jesus cried and said, He that believeth on me, believeth not on me,PGBR> but on him that sent me; and he that beholdeth me, beholdeth him that sent me. These words do not occur before, but in every form our Lord had exalted "him that sent him." His doctrine or teaching, his purpose in manifestation, the secret food that sustained him, the Divine presence that never left him alone, the entire background of the mission of his human will and life into the world, the object of faith to men as revealed in his humanity, and that which the spiritual eye ought to see, nay - if the beholder did but know it does see, constitute an unveiling of the eternal Father who sent him into the world (see John 4:34; John 5:36; John 6:38; John 7:17, 18, 29; John 8:28, 42; John 10:38; cf. also John 14:1, 9, 24). It becomes, then, of high value to grasp the truth. We actually believe in God when believing in him. His mission is lost in the glory of God who appears in him. So far as he is sent, he was necessarily of lower order and rank than he who sent him. His humanity began to be in time; it was generated in the womb of the Virgin; it was sanctified and sent into the world; and yet through it there was the highest revelation of the Father. We cannot attribute so stupendous a thought to the evangelist, and at the same time we admit the portentous singularity and uniqueness of the consciousness which could thus aver identity of nature with God and the completeness of revelation that the Speaker was making in himself of the Father.

Matthew Henry's Concise Commentary

12:44-50 Our Lord publicly proclaimed, that every one who believed on him, as his true disciple, did not believe on him only, but on the Father who sent him. Beholding in Jesus the glory of the Father, we learn to obey, love, and trust in him. By daily looking to Him, who came a Light into the world, we are more and more freed from the darkness of ignorance, error, sin, and misery; we learn that the command of God our Saviour is everlasting life. But the same word will seal the condemnation of all who despise it, or neglect it.

Gill's Exposition of the Entire Bible

Jesus cried and said,.... Upon this occasion, on account of the prevailing hardness and unbelief of the Jewish nation, and the non-confession of him by those who did believe him to be the Messiah. He cried with a loud voice, that he might be heard, and his audience left inexcusable; it denotes the concern of his mind, the vehemence of his spirit, and that openness and freedom in which he discharged his ministry, by showing the nature, excellency, and usefulness of believing in him, and the dangerous consequences of unbelief:

he that believeth on me, believeth not on me; which is not to be understood simply and absolutely, for this would be a contradiction in terms: they that believe in Christ, do believe in him, and they do right to believe in him; Christ is the object of faith; he is proposed as such in the Gospel; and it is his Father's will, and his own advice, that his people should believe in him: but then those that truly believe in him, do not believe in him as a mere man, but as God, as the Son of God; and not as separate from, or to the exclusion of his Father: nor do they believe in him as a new, or another God, but as the one God with the Father, and the Spirit; for he and his Father are one: nor do they believe in him "only"; and so the Arabic version reads; but in God the Father also: nor does their faith rest in him, but it proceeds through him, as the Mediator unto God; see 1 Peter 1:21. Besides, he is here to be considered in his office capacity, as being sent of God; and he that believes on him as the sent of God, does not so much believe on him, as on the sender of him, as follows:

but on him that sent me; just as whatever honour or dishonour are done to an ambassador, sent by an earthly king to a foreign court, are not so much done to the ambassador that is sent, as to the king that sends him; for what is done to him, is all one as if it was personally done to his prince: so he that despises Christ, despises him that sent him; and he that receives Christ, receives him that sent him; and he that believes on Christ, believes on him that sent him; see Luke 10:16.

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