His Commandment Is Eternal Life

John 12:37–50 – That You May Believe
Second Sunday in Eastertide – April 27, 2025 (am)     

One of the first things you learn in your first preaching class in seminary is the difference between a theological lecture and a sermon. The vast majority of those whom God gifts and calls to pastoral ministry just love studying the Bible and reading theology. Their most meaningful and life-changing experiences often come from just seeing the goodness and beauty and truth of God’s Word in the small details and nuances of the text. That’s called biblical exegesis. And that joy is just deepened and widened as they begin to connect different passages together to see how they complement one another and clarify God’s truth—the work we call theology.

But we who love such things also need to learn that not everyone gets excited about the granular details and nuanced connections in God’s Word, not even all those who love the Lord their God with all their heart and treasure Scripture as His inspired and authoritative revelation. So, when preachers preach the Word, their aim is not just to expose the details that communicate and reflect divine wisdom and knowledge, it’s to expose the heart of God in the text, to express the life-transforming, course-changing, eternity-altering call of God to His people through this text, at this time, in this place through this preacher to these particular people. His Word is living and active. It has inherent and particular meaning in every word it employs. But it also has wide-ranging application to His people at different times in different places under different circumstances which He gifts His preachers and teachers to discern and to proclaim, each to the specific assembly He draws together in a variety of local settings.

That’s how preaching is supposed to work. But from time to time we encounter in God’s Word a passage that I believe is intended to help us understand the pure theology it presents. Rom.9 is such a text. And Rom.5. In fact, much of Romans is that way. So is much of Galatians. Virtually every text of Scripture contributes to the formation of theological thought in some way or another. But in some passages, the significance of the truths about God (theology) they express seems to be their primary point, their life-changing message, the heart of God we’re supposed to hear and embrace as we encounter them. Today’s text is such a passage.

In this passage, the public ministry of Jesus is coming to a close. And it’s doing so in a rather ominous way. God speaks audibly from heaven, but His meaning is indiscernible to all but Jesus. Yet, Jesus said it means: 31 Now is the judgment of this world; now will the ruler of this world be cast out. He also announces His [salvation] (32-33), but those listening to Him don’t understand (34). So, He tells them to follow [Him] (26) (the light) while He’s with them (35), to believe in [Him] while He’s here. But then the very next thing He does is depart and hide himself from them (36). That should awaken some fear in our hearts! But it sets us up to hear what’s next, almost like it’s a living parable. Let’s follow today’s text through two parts.

The Judgment of God in Jesus – 37-43

In this opening half of John’s closing section before he moves on to the night Jesus was betrayed (c.12ff.), he reflects on the biblical significance of all he’s recorded. How is it that Jesus could’ve done all He’s done and said all He said—even raised Lazarus after four days in the grave (11:1-44)—and still people don’t recognize Who He is, or why He came? That’s what’s on John’s heart at this point. 37 Though he had done so many signs before them, they still did not believe in him.

That seems so strange. But it reminds John of some Scripture passages that had long been hard for Israel to understand. Yet, here and now they were starting to make sense. 37 Though [Jesus] had done so many signs before them, they still did not believe in him, 38 so that, here’s why, the word spoken by the prophet Isaiah might be fulfilled—yes, their unbelief was fulfilling prophecy. It was God’s judgment on their covenant disobedience—“Lord, who has believed what he heard from us, and to whom has the arm of the Lord been revealed?” (Isa.53:1; cf. Rom.10:16) This is a strangely worded question making it challenging for us to understand how it applies. But Isaiah was writing about the Lord’s servant who’d be rejected by people [but] exalted by God (Carson 1991 448). In context, then, we could… paraphrase [the question to say]: ‘Who could have believed that this was the Arm of the Lord?’, i.e. the Lord himself come to act in salvation, as promised in 52:10 (Motyer 376).

So, that’s how John is using Isaiah here. Jesus is the ultimate servant of the Lord, God Himself, coming to save. But the people don’t recognize Him because they’re under God’s judgment, just as He spoke through the prophet. Now, look how specifically John puts it here: 39 Therefore they could not believe. They rejected Him; therefore God’s judgment has fallen; and now they’re unable to believe. For again Isaiah said (Isa.6:10; cf. Mat.13:13-15), 40 “He has blinded their eyes and hardened their heart, lest they see with their eyes, and understand with their heart, and turn, and I would heal them.” This text is from Isaiah’s call to prophetic ministry, right on the heels of his familiar vision of God’s throne room in the year that King Uzziah died (Isa.6:1). This was the heart of Isaiah’s calling, namely, to proclaim to Israel: Isa.6:9 … Keep on hearing, but do not understand; keep on seeing, but do not perceive. Now it’s happening. God is saying to Israel in Jesus’ day: No, you’ve rejected Me and rejected Me again. So, now I’m going to send my salvation right into your midst but you won’t be able to see it. You’ll think you see, but that will just prove your blindness (cf. 9:39-41).

41 Isaiah said these things because he saw [God’s] glory, right there in Isa.6:3, now walking the earth in Jesus (1:14), and spoke of him. 42 Nevertheless, even so, many even of the authorities believed in him, but didn’t really believe; rather, for fear of the Pharisees they did not confess [their belief], so that they would not be put out of the synagogue; 43 for, here’s why, they loved the glory that comes from man more than the glory that comes from God. Do you hear what John is saying? Far from these people wanting to believe in Jesus but not being able to because God hardened their hearts, they actually saw what Jesus was doing and believed He was Who He said, but resisted confessing that belief because their standing in the synagogue and their role in the community were more valuable to them than what they understood of the [salvation] Jesus was providing.

The Salvation of God in Jesus – 44-50

And just in case we think this couldn’t be what John really means, he quotes Jesus to prove it. 44 And Jesus cried out and said, “Whoever believes in me, believes not in me but in him who sent me. 45 And whoever sees me sees him who sent me. We’ve heard and processed this idea before (7:16; 10:37-38) and we’ll hear it again (14:10-11, 24). 46 I have come into the world as light, so that whoever believes in me may not remain in darkness. We’ve also heard this (8:12; 1:4-5, 9) and processed it.

47 If anyone hears my words and does not keep them, I do not judge him; … this reminds us of 8:15 (You judge according to the flesh; I judge no one), but especially of 3:17 (God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.). Jesus goes to the same place here: … for I did not come to judge the world but to save the world. But, in context, again, do you hear what He’s saying? The Jews’ unbelief in response to Jesus’ words and works is fulfilled prophecy of God’s judgment coming upon them. But even so, Jesus didn’t come to judge. He came to save. Judgment is the flipside of [salvation]. And there will never be the one without the other. But Jesus confirms that His focus in this action—indeed, His focus in His earthly ministry, His first coming—is not on judgment but on [salvation].

Now, make no mistake: 48 The one who rejects me and does not receive my words has a judge; and the word that I have spoken will judge him on the last day, when I do come for judgment, Jesus is meaning. You will be held accountable for all I’ve said and done. There will be no escaping that—3:36 Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him. You can’t encounter the Son, resist believing in Him, and escape accountability. Jesus explains: 49 For I have not spoken on my own authority, but the Father who sent me has himself given me a commandment—what to say and what to speak. 50 And I know that his commandment is eternal life. What I say, therefore, I say as the Father has told me.” Rejecting my words is rejecting the words of God the Father. And His words alone bring eternal life. That’s the bottom line on Jesus’ earthly ministry. 1:9 The true light, [Who alone] gives light to everyone, [has come] into the world. 10 He was in the world, and the world was made through him, yet the world did not know him. 11 He came to his own [people], and his own people did not receive him. 12 But, He came this time to save, not to judge, so, to all who [do] receive him, who believed in his name, [to them] he [gives] the right to become children of God, to know God’s promised [salvation]. Jesus is going to accomplish that [salvation], and the evil intentions of humankind will not stand it the way of it or impede it or complicate it or re-route it or shift the blame for their guilt before Him, or any such thing.

Conclusion

So, what is our takeaway today? We’re explicitly told the disposition of those who appreciate all Jesus has said and done, and even believe it means just what He said it means, and yet, to them He’s not given the right to become children of God (1:12). He’s not entrusted himself to them (2:23-25). Finally, here we see what makes the difference between those who believe and are saved vs. those who believe and aren’t, a tension we’ve observed several times in this study. And that’s what we need to take away with us.

Those who saw and believed but weren’t reconciled to God were those who 43 … loved the glory that comes from man more than the glory that comes from God. They don’t want to lose any standing in the eyes of this world. They don’t want to embrace anything that might not be disrespected or misunderstood by the people they most respect, those whose praise they most want to hear.

There’s the checkpoint for us today. There’s where we can get a pretty clear idea of whether our belief is the sort that makes us children of God or the sort that results in Jesus not entrusting himself to [us]. Do you love the glory that comes from God, do you long for it, even more than the glory that comes from man?

Now, we all miss this at times. We’re sinful people, weak and needy. This is going to happen to us. But there is One Who’s been lifted up (cf. 32) on our behalf, Who becomes guilty of our sin and pays its penalty in full when we turn to Him in faith, entrusting our poor and needy lives to Him.

There’s what we need to remember: loving the glory that comes from man is just one of the many ways we falter and sin; but if we confess it as such—as the latest example of what separates us from God—then [God] is faithful and just to forgive us our sins (1Jo.1:9) and to provide us eternal life (50).

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Resources

Arnold, Clinton E., gen. ed. 2002. Zondervan Illustrated Bible Background Commentary. Vol. 2, John, Acts. John, by Andreas J. Köstenberger, 2-196. Grand Rapids: Zondervan.

Barclay, William. 1975. The Daily Study Bible Series. The Gospel of John, Revised Edition. Louisville: Westminster John Knox.

Beale, G. K., & D. A. Carson, eds. 2007. Commentary on the New Testament Use of the Old Testament. John, by Andreas J. Köstenberger, 415-512. Grand Rapids: Baker Academic.

Bruce, F. F. 1983. The Gospel of John. Grand Rapids: Eerdmans.

                  , Gordon D. Fee, & Ned B. Stonehouse, gen. eds. 1995. The New International Commentary on the New Testament. The Gospel According to John, Revised Edition, by Leon Morris. Grand Rapids: Eerdmans.

Calvin, John. 1553. Commentary on the Gospel According to John, trans. by, William Pringle. Logos.

Carson, D. A., gen. ed. 1991. The Pillar New Testament Commentary. The Gospel According to John, by D. A. Carson. Grand Rapids: Eerdmans.

                  , R. T. France, J. A. Motyer, & G. J. Wenham, eds. 1994. New Bible Commentary 21st Century Edition. John, by Donald Guthrie, 1021-1065. Leicester, Eng.: InterVarsity.

Clendenen, Ray E., gen. ed. 1996. The New American Commentary. Vol. 25, John, by Gerald L. Borchert. Nashville: Broadman & Holman.

Dever, Mark. 2005. The Message of the New Testament. Ch. 4, The Message of John: Jesus, the Son of God, 101-122. Wheaton: Crossway.

Grudem, Wayne, ed. 2008. ESV Study Bible. Study notes on John, 2015-2072, by Andreas J. Köstenberger. Wheaton: Crossway.

Longman III, Tremper, & David E. Garland, eds. 2007. Revised Expositor’s Bible Commentary. Vol. 10, Luke-Acts. John, by Robert H. Mounce, 357-661. Grand Rapids: Zondervan.

Martin, Ralph P., & Lynn Allan Losie, NT eds. 1999. Word Biblical Commentary. Vol. 36, John, Second Edition, by George R. Beasley-Murray. Dallas: Word.

Morris, Leon, gen. ed. 2003. Tyndale New Testament Commentaries. Vol. 4, John, by Colin G. Kruse. Downers Grove: InterVarsity.

Osborne, Grant, ed. 1993. Life Application Bible Commentary. John, by Bruce B. Barton, Philip W. Comfort, David R. Veerman, & Neil Wilson. Wheaton: Tyndale.

Tasker, R. V. G. 2000. Tyndale New Testament Commentary. Vol. 4, John. Leicester, Eng.: InterVarsity.

Tenney, Merrill C. 1976. John: The Gospel of Belief. Grand Rapids: Eerdmans.

Wiseman, Donald J., gen. ed. 1999. Tyndale Old Testament Commentary. Isaiah, by J. Alec Motyer. Downers Grove: Inter-Varsity.

NEXT SUNDAY: Tim Kelly will be preaching from John 13:1–20