Whoever believes in Me
The word "believes" comes from the Greek "πιστεύων" (pisteuōn), which means to have faith or trust. In the conservative Christian perspective, belief is not merely intellectual assent but involves a deep, personal trust and reliance on Jesus. The phrase "in Me" emphasizes the object of this faith—Jesus Himself. This is a call to a personal relationship with Christ, which is central to Christian doctrine. The use of "whoever" indicates the universal offer of salvation, transcending cultural, ethnic, and social boundaries.

does not believe in Me alone
This phrase highlights the interconnectedness of belief in Jesus with belief in God the Father. Theologically, this underscores the unity of the Trinity. Jesus is not acting independently but is in perfect harmony with the Father. This is a profound statement about the nature of Jesus' mission and His divine authority. In the historical context of first-century Judaism, this would have been a radical claim, as it directly ties Jesus to the God of Israel.

but in the One who sent Me
The "One who sent Me" refers to God the Father. The Greek word for "sent" is "πέμψαντά" (pempsanta), which conveys the idea of being commissioned or dispatched with a purpose. This highlights the divine mission of Jesus as being sent by the Father to accomplish the work of salvation. In the scriptural context, this aligns with the numerous instances in the Gospel of John where Jesus speaks of being sent by the Father (e.g., John 3:17, 5:24). This phrase reinforces the divine authority and purpose behind Jesus' ministry, affirming His role as the Messiah and the fulfillment of Old Testament prophecies.

(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. . . .

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.

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