---
title: "Commentary on John, Volume 2"
author: "John Calvin"
translator: "William Pringle"
languages: [en]
shelf: "Commentaries"
section: 10 of 54
url: https://scriptura.si/works/john-calvin-commentary-on-john-volume-2/10/
cite: "John Calvin, tr. William Pringle, Commentary on John, Volume 2, section 10. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-john-volume-2/10/"
---

# Commentary on John, Volume 2

*John Calvin, tr. William Pringle*

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

## 10. John 12:47-50

Source: https://scriptura.si/works/john-calvin-commentary-on-john-volume-2/10/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-john-volume-2/10/#p-N

[¶0] John 12:47-50 47. And if any man hear my words, and do not believe them, I do not judge him; for I came not to judge the world, but to save the world. 48. He who rejecteth me, and receiveth not my words, hath one who judgeth him. The word which I have spoken shall judge him at the last day. 49. For I have not spoken from myself; but the Father who hath sent me hath given me a commandment what to say and what to speak. 50. And I know that his commandment is eternal life: those things, therefore, which I speak, I speak as my Father hath told me.

[¶1] 47. If any man hear my words. After having spoken concerning his grace, and exhorted his disciples to steady faith, he now begins to strike the rebellious, though even here he mitigates the severity due to the wickedness of those who deliberately — as it were — reject God; for he delays to pronounce judgment on them, because, on the contrary, he has come for the salvation of all. In the first place, we ought to understand that he does not speak here of all unbelievers without distinction, but of those who, knowingly and willingly, reject the doctrine of the Gospel which has been exhibited to them. Why then does Christ not choose to condemn them? It is because he lays aside for a time the office of a judge, and offers salvation to all without reserve, and stretches out his arms to embrace all, that all may be the more encouraged to repent. And yet there is a circumstance of no small moment, by which he points out the aggravation of the crime, if they reject an invitation so kind and gracious, for it is as if he had said, “Lo, I am here to invite all, and, forgetting the character of a judge, I have this as my single object, to persuade all, and to rescue from destruction those who are already twice ruined.” No man, therefore, is condemned on account of having despised the Gospel, except he who, disdaining the lovely message of salvation, has chosen of his own accord to draw down destruction on himself.

[¶2] The word judge, as is evident from the word save, which is contrasted with it, here signifies to condemn. Now this ought to be understood as referring to the office which properly and naturally belongs to Christ; for that unbelievers are not more severely condemned on account of the Gospel is accidental, and does not arise from its nature, as we have said on former occasions.

[¶3] 48. He who rejecteth me. That wicked men may not flatter themselves as if their unbounded disobedience to Christ would pass unpunished, he, adds here a dreadful threatening, that though he were to do nothing in this matter, yet his doctrine alone would be sufficient to condemn them, as he says elsewhere, that there would be no need of any other judge than Moses, in whom they boasted, (John 5:45.) The meaning, therefore, is: “Burning with ardent desire to promote your salvation, I do indeed abstain from exercising my right to condemn you, and am entirely employed in saving what is lost; but do not think that you have escaped out of the hands of God; for though I should altogether hold my peace, the word alone, which you have despised, is sufficient to judge you.”

[¶4] And receiveth not my words. This latter clause is an explanation of the former; for since hypocrisy is natural to men, nothing is easier for them than to boast in words that they are ready to receive Christ; and we see how common this boasting is even amongst the most wicked men. We must therefore attend to this definition, that Christ is rejected when we do not embrace the pure doctrine of the Gospel.

[¶5] Loudly do the Papists, indeed, proclaim this word which Christ uttered; but as soon as his pure truth is brought forward, nothing is more hateful to them. Such persons kiss Christ in the same manner as Judas kissed him, (Matthew 26:49.) Let us therefore learn to receive him along with his word, and to render to him that homage and obedience which he demands as his sole right.

[¶6] The word which I speak shall judge you at the last day. It is impossible to give a nobler or more magnificent title to the Gospel than to, ascribe to it the power of judging; for, according to these words, the last judgment shall be nothing else than an approbation or ratification of the doctrine of the Gospel. Christ himself will indeed ascend the tribunal, but he declares that he will pronounce the sentence according to the word which is now preached. This threatening ought to strike deep? terror into the ungodly, since they cannot escape the judgment of that doctrine which they now so haughtily disdain.

[¶7] But when Christ mentions the last judgment, he means that they are now destitute of understanding; for he reminds them that the punishment which they now treat with mockery will then be openly displayed. On the other hand, it yields to the godly an invaluable consolation, that to whatever extent. they may be now condemned by the world, still they do not doubt that they are already acquitted in heaven; for, wherever the faith of the Gospel has its seat, the tribunal of God is erected to save. Relying on this right, we need not trouble ourselves about Papists or their absurd decisions; for our faith rises even above angels.

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

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

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

[¶11] 50. And I know that his commandment is eternal life. He again applauds the fruit of his doctrine, that all may more willingly yield to it; and it is reasonable that wicked men should feel the vengeance of God, whom they now refuse to have as the Author of life.

### John 13:1-7

[¶13] John 13:1-7 1. Before the feast of the passover, Jesus, knowing that his hour was come, that he should remove out of this world to the Father, having loved his own, who were in the world, he loved them to the end. 2. And after supper, the devil having already put it into the heart of Judas Iscariot, the son of Simon, to betray him, 3. Jesus, knowing that the Father had given all things into his hands, and that he had come from God, and was going to God, 4. Riseth from supper, and layeth aside his garments, and, taking a towel, he girdeth himself. 5. Then he poureth water into a basin, and began to wash the feet of his disciples, and to wipe them with the towel with which he was girded. 6. He cometh, therefore, to Simon Peter, who saith to him, Lord, dost thou wash my feet? 7. Jesus answered and said to him, What I do thou knowest not now, but thou shalt know hereafter.

[¶14] 1. Before the feast of the passover. John intentionally passes by many things which, he knew, had been related by Matthew and others. He undertakes to explain those circumstances which they had left out, one of which was the narrative of the washing of feet. And though he will afterwards explain more clearly for what purpose Christ washed the feet of his disciples, yet, before doing so, he states, in a single word, that the Lord testified, by this visible sign, that the love with which he embraced them was firm and lasting; that, though they were deprived of his presence, they might still be convinced that death itself would not quench this love. This conviction ought now to be fixed also in our hearts.

[¶15] The words are, that Christ loved even to the end his own, who were in the world. Why does he employ this circumlocution in describing the Apostles, but in order to inform us that, in consequence of their being engaged, as we are, in a hazardous and difficult warfare, Christ regarded them with so much the greater solicitude? And, therefore, though we think that we are at a distance from Christ, yet we ought to know that he is looking at us; for he loveth his own, who are in the world; for we, have no reason to doubt that he still bears the same affection which he retained at the very moment of his death.

[¶16] To remove from this world to the Father. This phrase is worthy of notice; for it refers to the knowledge of Christ, that he knew that his death was a passage to the heavenly kingdom of God. And if, while he was hastening thither, he did not cease to regard his own with his wonted love, there is no reason why we should now think that his affection is changed. Now, since he is the first-born from the dead, this definition of death applies to the whole body of the Church, that it is an opening or passage to go to God, from whom believers are now absent.

[¶17] 2. After supper. We shall afterwards take into consideration, at the proper place, the whole of Christ’s design in washing the feet of his disciples, and the advantage to be derived from this narrative. Let us now attend to the connection of the words. The Evangelist says that this was done, while Judas already resolved to betray Christ, not only to show the wonderful patience of Christ, who could endure to wash the feet of such a wicked and detestable traitor; but also that he purposely selected the time when he was near death, for performing what may be regarded as the last act of his life.

[¶18] The devil having already put it into the heart of Judas. When the Evangelist says that Judas had been impelled by the devil to form the design of betraying Christ, this tends to show the enormity of the crime; for it was dreadful and most atrocious wickedness, in which the efficacy of Satan was openly displayed. There is no wickedness, indeed, that is perpetrated by men, to which Satan does not excite them, but the more hideous and execrable any crime is, the more ought we to view in it the rage of the devil, who drives about, in all possible directions, men who have been forsaken by God. But though the lust of men is kindled into a fiercer flame by Satan’s fan, still it does not cease to be a furnace; it contains the flame kindled within itself, it receives with avidity the agitation of the fan, so that no excuse is left for wicked men.

[¶19] 3. Jesus, knoweth that the Father had given all things into his hands. I am of opinion that this was added for the purpose of informing us whence Christ obtained such a well-regulated composure of mind. It was because, having already obtained a victory over death, he raised his mind to the glorious triumph which was speedily to follow. It usually happens, that men seized with fear are greatly agitated. The Evangelist means, that no agitation of this sort was to be found in Christ, because, though he was to be immediately betrayed by Judas, still he knew that the Father had given all things into his hand. It may be asked, How then was he reduced to such a degree of sadness that he sweat blood? I reply, both were necessary. It was necessary that he should have a dread of death, and it was necessary that, notwithstanding of this, he should fearlessly discharge every thing that belonged to the office of the Mediator.

[¶20] 4. And layeth aside his garments. The meaning is, that he laid aside his upper garment, not his coat; for we know that the inhabitants of Eastern countries wore long garments

[¶21] 5. And began to wash the feet of his disciples. These words express the design of Christ, rather than the outward act; for the Evangelist adds, that he began with Peter.

[¶22] 6. Lord, dost thou wash my feet? This speech expresses strong dislike of the action as foolish and unsuitable; for by asking what Christ is doing, he puts out his hand, as it were, to push him back. The modesty would be worthy of commendation, were it not that obedience is of greater value in the sight of God than any kind of honor or service, or rather, if this were not the true and only rule of humility, to yield ourselves in obedience to God, and to have all our senses regulated by his good pleasure, so that every thing which he declares to be agreeable to Him shall also be approved by us, without any scruple. We ought, therefore, above all, to observe this rule of serving God, that we shall be always ready to acquiesce, without delay, as soon as he issues any command.

[¶23] 7. What I do. We are taught by these words, that we ought simply to obey Christ, even though we should not perceive the reason why he wishes this or that thing to be done. In a well-regulated house, one person, the head of the family, has the sole fight to say what ought to be done; and the servants are bound to employ their hands and feet in his service. That man, therefore, is too haughty, who refuses to obey the command of God, because he does not know the reason of it. But this admonition has a still more extensive meaning, and that is, that we should not take it ill to be ignorant of those things which God wishes to be hidden from us for a time; for this kind of ignorance is more learned than any other kind of knowledge, when we permit God to be wise above us.