---
title: "Commentary on John, Volume 1"
author: "John Calvin"
translator: "William Pringle"
languages: [en]
shelf: "Commentaries"
section: 54 of 79
url: https://scriptura.si/works/john-calvin-commentary-on-john-volume-1/54/
cite: "John Calvin, tr. William Pringle, Commentary on John, Volume 1, section 54. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-john-volume-1/54/"
---

# Commentary on John, Volume 1

*John Calvin, tr. William Pringle*

Calvin on the Gospel of John, volume 1 of 2.

## 54. John 8:15-20

Source: https://scriptura.si/works/john-calvin-commentary-on-john-volume-1/54/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-john-volume-1/54/#p-N

[¶0] John 8:15-20 15. You judge according to the flesh; I judge no man. 16. And if I judge, my judgment is true; for I am not alone, but I and the Father, who hath sent me. 17. It is even written in your law, that the testimony of two men is true. 18. I am one who testify concerning myself, and the Father who hath sent me testifieth concerning me. 19. They said therefore to him, Where is thy Father? Jesus answered, You neither know me nor my Father. If you had known me, you would have known my Father also. 20. These words Jesus spoke in the treasury, teaching in the temple; and no man seized him, because his hour was not yet come.

[¶1] 15. You judge according to the flesh. This may be explained in two ways; either that they judge according to the wicked views of the flesh, or that they judge according to the appearance of the person. For the flesh sometimes denotes the outward appearance of a man; and both meanings agree well with this passage, since wherever either the feelings of the flesh prevail, or a regard to the person regulates the judgment, neither truth nor justice dwells. But I think that the meaning will be more certain, if you contrast the flesh with the Spirit, understanding his meaning to be, that they are not lawful and competent judges, because they have not the Spirit for their guide.

[¶2] I judge no man. Here, too, commentators differ. Some distinguish it thus, that he does not judge as man. Others refer it to the time, that while he was on earth, he did not undertake the office of a Judge Augustine gives both expositions, but does not decide between them. But the former distinction cannot at all apply. For this sentence contains two clauses, that Christ does not judge, and that if he judge, his judgment is solid and just, because it is divine. As to the former clause, therefore, in which he says that he does not judge, I confine it to what belongs peculiarly to this passage. For in order the more fully to convict his enemies of pride, he employs this comparison, that they unjustly assume the liberty to judge, and yet cannot condemn him, while he merely teaches and abstains from performing the office of a judge.

[¶3] 16. And if I judge, He adds this correction, that he may not appear entirely to surrender his right. If I judge, says he, my judgment is true, that is, it is entitled to authority. Now the authority arises from this consideration, that he does nothing but according to the commandment of the Father.

[¶4] For I am not alone. This phrase amounts to an affirmative, that he is not one of the ordinary rank of men, but that he must be considered along with the office which was assigned to him by the Father. But why does he not rather make an open assertion of his Divinity, as he might truly and justly have done? The reason is, that as his Divinity was concealed under the veil of the flesh, he brings forward his Father, in whom it was more manifest. Still, the object of the discourse is, to show that all that he does and teaches ought to be accounted Divine.

[¶5] 17. Even in your law it is written. The argument might, at first sight, appear to be weak, because no man is received as a witness in his own cause. But we ought to remember what I have already said, that the Son of God ought to be excluded from the ordinary number of other men, because he neither is a private individual, nor transacts his own private business. As to his distinguishing himself from his Father, by doing so he accommodates himself to the capacity of his hearers, and that on account of his office, because he was at that time a servant of the Father, from whom, therefore, he asserts that all his doctrine has proceeded.

[¶6] 19. Where is thy father? There can be no doubt whatever, that it was in mockery that they inquired about his Father For not only do they, with their wonted pride, treat contemptuously what he had said about the Father, but they likewise ridicule him for talking loftily about his Father, as if he had drawn his birth from heaven. By these words, therefore, they mean that they do not value so highly Christ’s Father, as to ascribe any thing to the Son on his account. And the reason why there are so many in the present day who, with daring presumption, despise Christ, is, that few consider that God has sent him.

[¶7] You neither know me nor my Father. He does not deign to give them a direct reply, but in a few words reproaches them with the ignorance in which they flattered themselves. They inquired about the Father; and yet when they had the Son before their eyes, seeing, they did not see, (Matthew 13:13.) It was therefore a just punishment of their pride and wicked ingratitude, that they who despised the Son of God, who had been familiarly offered to them, never approached to the Father For how shall any mortal man ascend to the height of God, unless he be raised on high by the hand of his Son? God in Christ condescended to the mean condition of men, so as to stretch out his hand; and do not those who reject God, when he thus approaches to them, deserve to be excluded from heaven?

[¶8] Let us know that the same thing is spoken to us all; for whoever aspires to know God, and does not begin with Christ, must wander — as it were — in a labyrinth; for it is not without good reason that Christ is called the image of the Father, as has been already said. Again, as all who, leaving Christ, attempt to rise to heaven, after the manner of the giants, are destitute of all right knowledge of God, so every man who shall direct his mind and all his senses to Christ, will be led straight to the Father. For on good grounds does God declare that,

[¶9] by the mirror of the Gospel, we clearly behold God in the person of Christ, (2 Corinthians 3:18.)

[¶10] And certainly it is an astonishing reward of the obedience of faith, that whosoever humbles himself before the Lord Jesus, penetrates above all the heavens, even to those mysteries which the angels behold and adore.

[¶11] 20. These words spoke Jesus in the treasury. The treasury was a part of the temple where the sacred offerings were laid up. It was a much frequented place, and hence we infer that this sermon was delivered by Christ amidst a large assembly of men, so that the people had less excuse. The Evangelist likewise holds out to us the astonishing power of God in this respect, that they were constrained to endure Christ openly teaching in the temple, though but lately they sought to seize him, and put him to death. For since they held an undisputed sway in the temple, so that they ruled there with the fierceness of tyrants, they might have banished Christ from it by a single word. And when he ventured to take upon himself the office of a teacher, why do they not instantly lay violent hands on him? We see then that God caused men to hear him, and guarded him by his protection, so that those savage beasts did not touch him, though they had their throats opened to swallow him. The Evangelist again mentions his hour, that we may learn that it is not by the will of men, but by the will of God, that we live and die.

### John 8:21-24

[¶13] John 8:21-24 21. Jesus therefore spake again to them, I go, and you shall seek me, and you shall die in your sin. Whither I go, you cannot come. 22. The Jews therefore said, Will he kill himself? Because he saith, Whither I go, you cannot come. 23. Then he said to them, You are from beneath, I am from above; you are of this world, I am not of this world. 24. Therefore I said to you, that you shall die in your sins; for if you do not believe that I am, you shall die in your sins.

[¶14] 21. I go. Perceiving that he is doing no good among these obstinate men, he threatens their destruction; and this is the end of all those who reject the Gospel. For it is not thrown uselessly into the air, but must breathe the odour either of life or of death, (2 Corinthians 2:16.) The meaning of these words amounts to this. “The wicked will at length feel how great loss they have suffered by rejecting Christ, when he freely offers himself to them. They will feel it, but it will be too late, for there will be no more room for repentance.” And to alarm them still more by showing them that their judgment is near at hand, in the first place, he says that he will soon go away, by which he means that the Gospel is preached to them only for a short time, and that if they allow this opportunity to pass away, the accepted time and the days appointed for salvation (Isaiah 49:8; 2 Corinthians 6:2) will not always last. Thus also, in the present day, when Christ knocks at our door, we ought to go immediately to meet him, lest he be wearied by our slothfulness and withdraw from us. And indeed we have learned, by many experiments in all ages, how greatly this departure of Christ is to be dreaded.

[¶15] And you shall seek me. We must first ascertain in what manner the persons now spoken of sought Christ; for if they had been truly converted, they would not have sought him in vain; because he has not falsely promised that, as soon as a sinner groans, he will be ready to assist him. Christ does not mean, therefore, that they sought him by the right way of faith, but that they sought him, as men, overwhelmed by the extremity of anguish, look for deliverance on every hand. For unbelievers would desire to have God reconciled to them, but yet they do not cease to fly from him. God calls them; the approach consists in faith and repentance; but they oppose God by hardness of heart, and, overwhelmed with despair, they exclaim against him. In short, they are so far from desiring to enjoy the favor of God, that they do not give him permission to assist them, unless he deny himself, which he will never do.

[¶16] In this manner, however wicked the scribes were, they would willingly have applied to themselves the redemption which had been promised by the hand of the Messiah, provided that Christ would transform himself, to suit their natural disposition. Wherefore, by these words Christ threatens and denounces to all unbelievers, that, after having despised the doctrine of the Gospel, they will be seized with such anguish, that they shall be constrained to cry to God, but their howling will be of no avail; because, as we have already said, seeking, they do not seek And this is still more plainly expressed in the next clause, when he says, you shall die in your sin; for he shows that the cause of their destruction will be, that they were disobedient and rebellious to the very last. What is the nature of their sin we shall presently see.

[¶17] 22. Will he kill himself? The scribes persevere not only in fearless scorn, but likewise in effrontery; for they ridicule what he had said, that they cannot follow whither he shall go; as if they had said, “If he kill himself, we acknowledge that we cannot accompany him, because we do not choose to do so.” They regarded Christ’s absence as a matter of no moment, and thought that in all respects they would gain a victory over him; and so they bid him begone wherever he pleases. Shocking stupidity! But thus does Satan infatuate the reprobate, that, intoxicated with more than brutal indifference, they may throw themselves into the midst of the flame of the wrath of God. Do we not in the present day behold the same rage in many who, having stupified their consciences, insolently play off their jests and buffoonery on every thing that they hear about the dreadful judgment of God? Yet it is certain that this is an affected or sardonic smile, for they are pierced inwardly with unseen wounds; but all on a sudden, like men bereft of their senses, they burst out into furious laughter.

[¶18] 23. You are from beneath, I am from above. As they did not deserve that he should teach them, he wished only to strike them with reproofs conveyed in few words, as in this passage he declares that they do not receive his doctrine, because they have an utter dislike of the kingdom of God. Under the words, world and beneath, he includes all that men naturally possess, and thus points out the disagreement which exists between his Gospel and the ingenuity and sagacity of the human mind; for the Gospel is heavenly wisdom, but our mind grovels on the earth. No man, therefore, will ever be qualified to become a disciple of Christ, till Christ has formed him by his Spirit. And hence it arises that faith is so seldom found in the world, because all mankind are naturally opposed and averse to Christ, except those whom he elevates by the special grace of his Holy Spirit.

[¶19] 24. You shall die in your sins. Having formerly employed the singular number, in your sin, he now resorts to the plural number, in your sins; but the meaning is the same, except that in the former passage he intended to point out that unbelief is the source and cause of all evils. Not that there are no other sins but unbelief, or that it is unbelief alone which subjects us to the condemnation of eternal death before God, as some men too extravagantly talk; but because it drives us away from Christ, and deprives us of his grace, from which we ought to expect deliverance from all our sins. That the Jews reject the medicine with obstinate malice, is their mortal disease; and hence it arises that the slaves of Satan do not cease to heap up sins on sins, and continually to bring down upon themselves fresh condemnations. And, therefore, he immediately adds, —

[¶20] If you do not believe that I am. For there is no other way for lost men to recover salvation, but to betake themselves to Christ. The phrase, that I am, is emphatic; for, in order to make the meaning complete, we must supply all that the Scripture ascribes to the Messiah, and all that it bids us expect from him. But the sum and substance is — the restoration of the Church, the commencement of which is the light of faith, from which proceed righteousness and a new life. Some of the ancient writers have deduced from this passage the Divine essence of Christ; but that is a mistake, for he speaks of his office towards us. This statement is worthy of observation; for men never consider sufficiently the evils in which they are plunged; and though they are constrained to acknowledge their destruction, yet they neglect Christ, and look around them, in every direction, for useless remedies. Wherefore we ought to believe that, until the grace of Christ be manifested to deliver us, nothing but a boundless mass of all evils reigns perpetually in us.