John Calvin Commentary John 12:43

"for they loved the glory [that is] of men more than the glory [that is] of God." — John 12:43 (ASV)

Nevertheless, many even of the rulers believed in Him. The murmuring and fierceness of the Jews in rejecting Christ had risen to such a height of insolence that it might have seemed as if all the people, without exception, conspired against Him. But the Evangelist says that, amid the general madness of the nation, there were many who were of a sound mind.

This is truly a striking instance of God’s grace; for when ungodliness has once prevailed, it is like a universal plague, which infects every part of the body with its contagion. It is therefore a remarkable gift, and special grace of God, when, amidst such a corrupt people, there are some who remain untainted.

And yet, even now, we perceive the same grace of God in the world. For though ungodliness and contempt of God abound everywhere, and though a vast multitude of people make furious attempts to utterly exterminate the doctrine of the Gospel, yet it always finds some places of retreat. Thus faith has—what might be called—its harbors or places of refuge, so that it may not be entirely banished from the world.

The word even is emphatic, for among the rulers, there existed so deep and inveterate a hatred of the Gospel that it could scarcely be believed that a single believer could be found among them. All the more admiration was due to the power of the Spirit of God, which entered where there was no opening.

Although it was not a vice peculiar to a single age that rulers were rebellious and disobedient to Christ, for honor, wealth, and high rank are usually accompanied by pride. The consequence is that those who, swelled with arrogance, scarcely acknowledge themselves to be human, are not easily subdued by voluntary humility. Therefore, whoever holds a high station in the world, if he is wise, will look with suspicion on his rank, so that it may not stand in his way.

When the Evangelist says that there were many, this must not be understood as if they were the majority or even half. For, compared to others who were vastly numerous, they were few; yet they were many when considered by themselves.

On account of the Pharisees. It may be thought that he speaks incorrectly when he separates faith from confession. For, with the heart we believe to righteousness,
and with the mouth confession is made unto salvation, (Romans 10:10), and it is impossible that the faith which has been kindled in the heart will not show its flame.

I reply that he points out here how weak the faith of those men was, who were so lukewarm, or rather, cold. In short, John means that they embraced the doctrine of Christ because they knew that it had come from God, but that they did not have a lively faith, or a faith as vigorous as it should have been. For Christ does not grant His followers a spirit of fear, but of firmness, so that they may boldly and fearlessly confess what they have learned from Him.

Yet I do not think that they were completely silent; but since their confession was not sufficiently open, the Evangelist, in my opinion, simply declares that they did not make a profession of their faith. For the proper kind of profession was to openly declare that they were disciples of Christ.

Therefore, let no one flatter himself who in any way conceals or dissembles his faith for fear of incurring the hatred of people. For however hateful the name of Christ may be, that cowardice which compels us to turn aside, even in the smallest degree, from confessing Him, admits of no excuse.

It must also be observed that rulers tend to have less rigor and firmness, because ambition almost always reigns in them, which is the most slavish of all dispositions. To put it in a single word, earthly honors may be called golden fetters, which bind a person, so that he cannot perform his duty freely. For this reason, people who are in a low and humble condition should bear their lot with greater patience, for they are, at least, delivered from many very bad snares. Yet the great and noble should struggle against their high rank, so that it does not hinder them from submitting to Christ.

John says that they were afraid of the Pharisees; not because the other scribes and priests freely permitted anyone to call himself a disciple of Christ, but because, under the appearance of zeal, cruelty burned in them with greater fierceness. Zeal in defending religion is indeed an excellent virtue; but if hypocrisy is added to it, no plague can be more dangerous. All the more earnestly, therefore, should we entreat the Lord to guide us by the unerring rule of His Spirit.

Lest they should be thrown out of the synagogue. This was what hindered them: the fear of disgrace, for they would have been thrown out of the synagogue. Hence we see how great the perversity of humankind is, which not only corrupts and debases the best of God’s ordinances, but also turns them into destructive tyranny.

Excommunication should have been the sinew of holy discipline, so that punishment might be ready to be inflicted if anyone despised the Church. But matters had reached such a state that anyone who confessed he belonged to Christ was banished from the community of believers. Similarly, at the present day, the Pope, in order to exercise the same kind of tyranny, falsely claims a right of excommunicating. He not only thunders with blind rage against all the godly but also endeavors to cast Christ down from His heavenly throne; and yet he does not hesitate to impudently hold out the right of sacred jurisdiction with which Christ has adorned His Church.

For they loved the glory of men. The Evangelist expressly states that those men were not guided by any superstition, but only endeavored to avoid disgrace among people. For if ambition had greater influence over them than the fear of God, it follows that it was no empty scruple of conscience that caused them uneasiness. Now, let the reader observe what great ignominy is incurred before God by the cowardice of those who, from the fear of being hated, dissemble their faith before others. Can anything be more foolish, or rather, can anything be more beastly, than to prefer the silly applause of people to the judgment of God? But he declares that all who shrink from the hatred of others, when the pure faith should be confessed, are seized with this kind of madness.

And justly so; for the apostle, in praising the unshaken steadfastness of Moses, says that he remained firm, as if he had seen him who is invisible, (Hebrews 11:27). By these words he means that when anyone has fixed his eyes on God, his heart will be invincible and utterly incapable of being moved.

From where, therefore, comes the moral weakness which causes us to give way to treacherous hypocrisy, if not because, at the sight of the world, all our senses grow dull? For a true sight of God would instantly chase away all the mists of wealth and honors. Away with those who look upon an indirect denial of Christ as some trivial offense, or, as they call it, a venial sin! For, on the contrary, the Holy Spirit declares that it is more base and monstrous than if heaven and earth were to mingle.

To love the glory of men means, in this passage, to desire to enjoy a reputation among people. The Evangelist, therefore, means that those men were so devoted to the world that they were more desirous to please people than to please God. Besides, when he accuses those who denied Christ of this crime, he, at the same time, shows that the excommunication, which the priests abused contrary to all that was right and lawful, had no value or efficacy. Therefore, let us know that all the excommunications which the Pope now mutters against us are mere bugbears to frighten children, since we are fully convinced in our own consciences that he aims at nothing else than to lead us away from Christ.