I judge only as I hear
The Greek word for "judge" (κρίνω, krinō) implies a discerning and authoritative decision-making process. Jesus' judgment is not based on human standards or perceptions but is informed by divine revelation. The phrase "as I hear" suggests an intimate communion with the Father, where Jesus listens and responds to God's guidance. This reflects the Jewish understanding of a prophet who speaks and acts according to God's word, reinforcing Jesus' role as the ultimate prophet and judge.

and My judgment is just
The term "just" (δίκαιος, dikaios) in Greek conveys righteousness and fairness. Jesus' judgments are inherently aligned with God's perfect justice. In the scriptural context, this assures believers that Christ's decisions are free from error or bias, rooted in divine truth. Historically, this would have been a reassurance to early Christians facing persecution, affirming that their faith in Christ's righteous judgment was well-placed.

because I do not seek My own will
Here, Jesus contrasts His mission with human tendencies toward self-interest. The Greek word for "seek" (ζητέω, zēteō) implies an active pursuit or desire. Jesus' mission is not self-serving but is entirely focused on fulfilling God's purposes. This reflects the broader biblical narrative of Jesus as the obedient Son, who prioritizes the Father's will over His own desires, a theme that resonates throughout the Gospels.

but the will of Him who sent Me
The phrase "the will of Him who sent Me" highlights the divine commissioning of Jesus. The Greek word for "will" (θέλημα, thelēma) denotes a deliberate and purposeful plan. Jesus' mission is not self-initiated but is a direct fulfillment of God's redemptive plan for humanity. This aligns with the historical understanding of Jesus as the Messiah, sent by God to accomplish salvation. It serves as a reminder to believers of the importance of aligning their lives with God's will, following Jesus' example of obedience and submission.

The verse is the expression, once again, but now with special reference to judgment, of the thought with which the discourse opened, and which runs as a current through the whole. (Comp. Notes on John 5:19; John 5:22). As in all His works (John 5:19), so in the greater works of life-giving (John 5:26) and of judgment, the Son cannot act apart from the Father. The judgment must be just, because it is not one of an isolated will, but one in accord with the eternal will of God. He seeth the Father's works (John 5:19), and in like manner doeth them; He heareth the Father's will, and that alone He seeketh. . . .

(c) The witness borne to these claims. Verse 30. - The Lord, still preserving the consciousness of his own ego, continues to speak through human lips to human ears. He deprecates the criticism, "Who and what canst thou be, that thou shouldst execute judgment, or bring us to thy bar, or compel us to come from our hidden places to thy judgment seat?" It is not as mere man that he will judge the world; God will judge through trim. Moreover, the equality of "life" and "honour" and "authority" that he has with the Father, as the veritable Son of God, is nevertheless a life derived, a being generated, an honour given. He here opens up on this basis a new class of instruction, and proceeds to explain the threefold nature of the testimony borne to his present claim to be the Representative and coAgent of the Father. He goes back in these words to the great text of the discourse, viz. "My Father worketh hitherto, and I work" (ver. 19). I (the ἐγώ is very emphatic, the individual standing before them associates himself, and is identified, with the one Being who, as Son of God and Son of man, has done, is doing, and will yet do, wonderful things) - I can of mine own self, from any separate or self-originating source in myself, apart from the Father, do nothing. He subsequently said to his disciples, "Without me ye can do nothing." He claims a higher source than himself for all his own power (δύναμις). When referring to the same subject (vers. 19, 20), he drew his illustration from the sense of sight. The Father "shews" to him, and he "sees" all things that the Father doeth. Here he adds, with special reference to the last and consummating manifestation of relation with the Father, As I hear, I judge: and my judgment of men is righteous; because I seek not my own will, but the will of him who sent me. Christ refers to his judgments of absolution or condemnation upon things or men, positively declaring them to be either right or wrong; e.g. he claimed the power to say, "Thy sins be forgiven;" "The faith hath saved thee;" "It is better for this man that he had never been born;" "Come unto me;" "Depart from me;" "I never knew you." These and all his other judgments on scribes and Pharisees, on devils and hypocrites, on Pilate and Herod, on Jerusalem and the world, are revelations of the Father's mind - are in themselves just judgments, absolutely free from any selfhood, from any reflex influence or reaction from men to himself. They are the true and infallible expression of the Divine will. Because of the entire conformity of his will and himself to the Divine will, the judgment must correspond to that which is, in its very nature, right and true. If this be so, we can scarcely refrain from asking, "Wherein, then, lies the consolation and encouragement derivable from the fact that the execution of judgment is placed for man's sake in the hands of the Son of man?" It lies here, that the Incarnation is perfect; that the manhood has not obliterated the Divinity, nor the Godhead absorbed the manhood, of the Christ. The human consciousness of the Son becomes the basis for the Father's judgment, which is uttered thus absolutely and finally through human lips. It is impossible to imagine thoughts like these arising in the mind of some thinker of the second century. Great as the prologue to this Gospel unquestionably is, this unveiling of the heart of the Son of God incarnate is immeasurably greater. The consciousness of Christ is unique. Neither legend nor imagination, to say nothing of history, has ever transcended it. Here, too, the enormous difference between the Johannine Christ and the Philonic Logos comes into startling prominence.

Parallel Commentaries ...