He who speaks from himself seeks his own glory, but he who seeks the glory of him who sent him is true, and no unrighteousness is in him.
Parallel Translations
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He who speaks from himself seeks his own glory, but he who seeks the glory of him who sent him is true, and no unrighteousness is in him.
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He that speaketh of him selfe seketh his awne prayse. But he that seketh his prayse that sent him the same is true and no vnrightewesnes is in him.
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Hee that speaketh of himselfe, seeketh his owne glorie: but hee that seeketh his glory that sent him, the same is true, and no vnrighteousnes is in him.
Cross-references (17)
Passages linked to John 7:18 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- John 5:41 I don’t receive glory from men.
- John 13:31-32 When he had gone out, Jesus said, “Now the Son of Man has been glorified, and God has been glorified in him. If God has been glorified in him, God will also glorify him in himself, and he will glorify him immediately.
- 1 Corinthians 10:31-33 Whether therefore you eat, or drink, or whatever you do, do all to the glory of God. Give no occasion for stumbling, whether to Jews, or to Greeks, or to the assembly of God; even as I also please all men in all things, not seeking my own profit, but the profit of the many, that they may be saved.
- Philippians 2:3-5 doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; each of you not just looking to his own things, but each of you also to the things of others. Have this in your mind, which was also in Christ Jesus,
- John 8:49-50 Jesus answered, “I don’t have a demon, but I honor my Father and you dishonor me. But I don’t seek my own glory. There is one who seeks and judges.
- John 12:28 Father, glorify your name!” Then a voice came out of the sky, saying, “I have both glorified it, and will glorify it again.”
- Matthew 6:9 Pray like this: ‘Our Father in heaven, may your name be kept holy.
- John 3:26-30 They came to John and said to him, “Rabbi, he who was with you beyond the Jordan, to whom you have testified, behold, he baptizes, and everyone is coming to him.” John answered, “A man can receive nothing unless it has been given him from heaven. You yourselves testify that I said, ‘I am not the Christ,’ but, ‘I have been sent before him.’ He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. This, my joy, therefore is made full. He must increase, but I must decrease.
- John 17:4-5 I glorified you on the earth. I have accomplished the work which you have given me to do. Now, Father, glorify me with your own self with the glory which I had with you before the world existed.
- 1 Thessalonians 2:6 nor seeking glory from men (neither from you nor from others), when we might have claimed authority as apostles of Christ.
- Proverbs 25:27 It is not good to eat much honey, nor is it honorable to seek one’s own honor.
- 1 Peter 4:11 If anyone speaks, let it be as it were the very words of God. If anyone serves, let it be as of the strength which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen.
- Exodus 32:10-13 Now therefore leave me alone, that my wrath may burn hot against them, and that I may consume them; and I will make of you a great nation.” Moses begged Yahweh his God, and said, “Yahweh, why does your wrath burn hot against your people, that you have brought out of the land of Egypt with great power and with a mighty hand? Why should the Egyptians talk, saying, ‘He brought them out for evil, to kill them in the mountains, and to consume them from the surface of the earth?’ Turn from your fierce wrath, and turn away from this evil against your people. Remember Abraham, Isaac, and Israel, your servants, to whom you swore by your own self, and said to them, ‘I will multiply your offspring as the stars of the sky, and all this land that I have spoken of I will give to your offspring, and they shall inherit it forever.’ ”
- Numbers 11:29 Moses said to him, “Are you jealous for my sake? I wish that all Yahweh’s people were prophets, that Yahweh would put his Spirit on them!”
- John 8:54 Jesus answered, “If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say that he is our God.
- John 11:4 But when Jesus heard it, he said, “This sickness is not to death, but for the glory of God, that God’s Son may be glorified by it.”
- Galatians 6:12-14 As many as desire to make a good impression in the flesh compel you to be circumcised; just so they may not be persecuted for the cross of Christ. For even they who receive circumcision don’t keep the law themselves, but they desire to have you circumcised, that they may boast in your flesh. But far be it from me to boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 18. He who speaketh from himself. Hitherto he has…
18. He who speaketh from himself. Hitherto he has showed that there is no other reason why men are blind, but because they are not governed by the fear of God. He now puts another mark on the doctrine itself, by which it may be known whether it is of God or of man. For every thing that displays the glory of God is holy and divine; but every thing that contributes to the ambition of men, and, by exalting them, obscures the glory of God, not only has no claim to be believed, but ought to be vehemently rejected. He who shall make the glory of God the object at which he aims will never go wrong; he who shall try and prove by this touchstone what is brought forward in the name of God will never be deceived by the semblance of right. We are also reminded by it that no man can faithfully discharge the office of teacher in the Church, unless he be void of ambition, and resolve to make it his sole object to promote, to the utmost of his power, the glory of God. When he says that there is no unrighteousness in him, he means that there is nothing wicked or hypocritical, but that he does what becomes an upright and sincere minister of God.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain The true doctrine of salvation differeth from the false…
The true doctrine of salvation differeth from the false in this, that the same setteth forth the glory of God, and this by puffing up of men darkeneth the glory of God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 18 He that speaketh of himself seeketh his own…
18 He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.
Ver. 18. Seeketh his own glory] All seducers are self-seekers, and drive on their own interests, how to set up themselves in the hearts of the people: they study their own share more than God’s, and yet they would seem to do otherwise; as those proud boasters that cried out, "Let the Lord be glorified," Isa 66:5; and the Swenckfeldians (stenck-feldians Luther calleth them, from the ill-savour of their opinions) entitled themselves with that glorious name, "The confessors of the glory of Christ." Schlusserib.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Here our Saviour giveth them another note, by which…
Here our Saviour giveth them another note, by which they might know that his doctrine was of God, because he spake not of himself, nor sought his own glory in what he delivered. No man doth an action of and from himself, but he maketh himself the end of his action; for to what purpose should a man devise and broach new notions, but for some selfish advantage, that he may get some profit, or some honour and applause from men? But if a man acts as servant to another, and seeketh only the honour and applause of another, he is true, and cannot be presumed to have spoken of and from himself, but of and from him whose honour and glory he seeketh to advance; and in reason ought to be judged sincere and faithful in the execution of the trust committed to him, and to be without fraud and deceit, having no unrighteousness in him; there being no just cause to be presumed which should move him to speak any thing that is false. Hence also may be learned a good rule or direction, which divines ordinarily make use of to help us to judge of the truth of doctrines. Those doctrines which most tend to the advancing the honour and glory of God, and least to the advancement of the creature, those are most likely to be of God. And this also much tendeth to confirm the reputation of holy writ, and the penmen of it; for it is manifest that the penmen of it sought not their own glory in their writings, but the honour and glory of God, taking all shame to themselves.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Did not Moses give you the law,.... After Christ…
Did not Moses give you the law,.... After Christ had vindicated himself and his doctrine, he proceeds to reprove the Jews for their breaking the law, which contained the will of God: by which it appeared, that they were no proper judges of his doctrine, though they cavilled at it: the question he puts could not be denied by them; for though, properly speaking, God was the lawgiver, yet inasmuch as it was delivered by Moses, it is ascribed to him, and said to come by him; and it was put into his hands, to be delivered by him, peculiarly to the people of Israel; and being given to the Jewish fathers, not only for themselves, but for their posterity in ages to come, is said to be given to the then present generation; and may be understood, either of the whole system of laws, moral, ceremonial, and, judicial, belonging to that people; or else of the particular law, concerning the keeping of the sabbath, which was a peculiar law of Moses, and proper to the children of Israel only:
and yet none of you keepeth the law; though they boasted of it as a singular privilege, and rested in it, and their obedience to it for life and salvation, yet daily broke it in various instances, in thought, word, or deed; yea, those that sat in Moses's chair, and taught it, did not observe and do what they taught; nor could the most holy and righteous man among them perfectly keep it: and many of them, who were most forward to censure others, for the violation of it, paid the least regard to it; and particularly to the law of the sabbath, which both priests and people transgressed, in one point or another, every sabbath day: wherefore our Lord reasons with them,
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why go ye about to kill me? an harmless and innocent man, who never injured you in your persons and properties; and which is a proof of their not keeping that body of laws Moses gave them, since "thou shalt not kill" is one of them: though rather this may refer to the law of the sabbath, and the sense he, that since Moses had given them the law of the sabbath, and they did not keep it themselves, why should they seek to take away his life, for what they pretended was a breach of it? for our Lord here, as appears by what follows, refers to what they sought to do, above a year and a half ago, and still continued to seek after; namely, to kill him, because he had healed a man on the sabbath day, Joh 5:16.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain There is no unrighteousness in him - No deceit…
There is no unrighteousness in him - No deceit or falsehood.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 18. He that speaketh of himself, c.] I…
Verse 18. He that speaketh of himself, c.] I will give you another rule, whereby you shall know whether I am from God or not: If I speak so as to procure my own glory, to gratify vanity, or to secure and promote my secular interests, then reject me as a deceiver and as a false prophet. But if I act only to promote the glory of God, to induce all men to love and obey him if I propose nothing but what leads to the perfection of his law, and the accomplishment of its ordinances, you cannot help acknowledging me at least for a true prophet; and, if you add to this the proofs which I have given of my mission and power, you must acknowledge me as the mighty power of God, and the promised Messiah.
And no unrighteousness is in him.] Or, there is no falsehood in him: so the word αδικια should be translated here; and it is frequently used by the Septuagint for שקר sheker, a lie, falsehood, c. See in Ps 52:3; Ps 119:29; Ps 119:69; Ps 119:104; Ps 119:163; Ps 144:8. This is its meaning in Ro 2:8; where αδικια, falsehood, is put in opposition to αληθεια, truth.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain That speaketh of himself - This does not mean…
That speaketh of himself - This does not mean about or concerning himself, but he that speaks by his own authority, without being sent by God, as mere human teachers do.
Seeketh his own glory - His own praise, or seeks for reputation and applause. This is the case with mere human teachers, and as Jesus in his discourses manifestly sought to honor God, they ought to have supposed that he was sent by him.
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No unrighteousness - This word here means, evidently, there is no falsehood, no deception in him. He is not an impostor. It is used in the same sense in 2Th 2:10-12. It is true that there was no unrighteousness, no sin in Jesus Christ, but that is not the truth taught here. It is that he was not an impostor, and the evidence of this was that he sought not his own glory, but the honor of God. This evidence was furnished:
1.In his retiring, unobtrusive disposition; in his not seeking the applause of people;
2.In his teaching such doctrines as tended to exalt God and humble man;
3.In his ascribing all glory and praise to God;
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain He is true: seeketh truth, and not his own…
He is true: seeketh truth, and not his own glory. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain seeketh his own glory--(See on Joh 5:41-44).
seeketh his own glory--(See on Joh 5:41-44).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 18. His own glory—Jesus preserved his rectitude by seeking…
18. His own glory—Jesus preserved his rectitude by seeking God’s will and glory alone; the Jew lost his by seeking his own glory, disregarding God’s will, and breaking God’s law.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 18. Proof almost in the form of a syllogism…
18. Proof almost in the form of a syllogism that He does not speak of Himself. It applies to Christ alone. Human teachers who seek God’s glory are not thereby secured from erroneous teaching. These verses (16–18) remind us, and might remind some of His hearers of an earlier discourse delivered in Jerusalem some seven months before: comp. Joh_5:19; Joh_5:30; Joh_5:37; Joh_5:44.
the same is true] and therefore does not speak of himself, for whoever speaks what comes from himself is not true.
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no unrighteousness is in him] Or, unrighteousness is not in him. S. John does not say ‘falsehood’ as we might expect, but uses a wider word which points out the moral root of the falsehood. Comp. Joh_8:46. Throughout S. John’s writings the connexion between truth and righteousness, falsehood and unrighteousness is often brought before us. Hence his peculiar phrases ‘to do the truth’ (1Jn_1:6), ‘to do a lie’ (Rev_21:27; Rev_22:15).
There is no need to suppose that anything is omitted between 18 and 19, though the transition is abrupt. Christ has answered them and now takes the offensive. He exposes the real meaning of their cavillings; they seek His life.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (18) He that speaketh of himself.—Again the words repeat…
(18) He that speaketh of himself.—Again the words repeat the thoughts of the earlier discourse. (See Notes on Joh_5:41-44.) They contrast His position and that of His hearers. Professional teachers, they sought glory one from another, and regarded their teaching as of themselves, the special honour of their caste. In the pride of their own knowledge they willed not the glory of God, and so had not the faculty to know and receive His teaching. He sought the will of Him that sent Him, and therefore was true, in harmony with the eternal will of God. The effect of the submission of His will to the Father’s, and His seeking in word and work the Father’s glory, was that there was no possibility of unrighteousness in Him. This emphasis laid upon truth and righteousness has reference to the charges which they are plotting against Him, and which have already been expressed in the murmuring of the multitude (Joh_7:12). The words are clearly to be explained with special reference to their position and His, but the general form of the expressions, “He that speaketh of himself . . .” “He that seeketh His glory . . .” show that this is not the exclusive reference. They, too, hold good of every man who speaketh of himself, and of every man who seeketh the glory of Him that sent Him.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The following sentence is perfectly general and applicable to…
The following sentence is perfectly general and applicable to all teachers of Divine truth, though it only reaches its highest expression in Christ himself. But while it has numerous applications, its first use is to ratify the previous statements, and prepare the way for what is to follow. He that speaketh from himself. This was an act which he, in his own case, disclaimed. The "himself" was here the personality which then was in question as a human Teacher. He that speaketh from himself as the Source of all his instructions. He who would take the credit of being the primal Cause and Orion of the message which he delivers is a man who seeketh his own glory, his own reputation, at the expense of those who instructed him. The Jewish schoolmen were most anxious at all times to found their instructions on Rabbi "This," or "That," who had himself quoted from some more ancient father of their erudition. A man who should presume to teach in his own name would be one who was manifestly not seeking any higher end than his own glory. Ambition of personal glory and renown is the very thing the absence of which the multitude condemned in Christ"s case. The brethren of Jesus had taunted him with the lack of bold self assertion. Our Lord"s own position just taken was that his teaching was not self-originated, but was the teaching or message "of him that sent him." But whoso (he added) seeketh the glory of him that sent him, whether the sender be a mortal man and earthly teacher, or be the Lord God of the whole world, i.e. "whoso loses his own individual purpose in the will of God, and is content to be nothing so that God may be glorified," this person (outov) is true, trustworthy; his message is not perverted by any of the contaminating influences of the self-hood, or flesh, and there is no unrighteousness (adikia is a stronger antithesis to alhyhv than qeudov is. It is the moral basis out of which falsehood springs)no unrighteousness in him. The sentence is general, but has its prime application to Christ"s own ease. It is a reply to the charge that "he deceiveth the people." It is a further challenge to those who are willing to do the will of God. It is a summons to proceed a step further, and recognize the fact that the glory of God, and not his own glory, was the sole end of his teaching, and that the direct command from him that sent him formed the substance of his doctrine, however much it might clash with their preconceived ideas or dominant prejudices.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain He that speaketh of himself seeketh his own glory.
Joh_7:18
He that speaketh of himself seeketh his own glory.
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The Jews marvelled that Christ had been educated in no school (Joh_7:15). This He contradicts (Joh_7:16), for the conclusion would have been that He was self-taught, and was therefore speaking His own theories, promulgating them on His own authority, and as a further consequence seeking His own glory--faults into which self-taught superficial men often fall, whereas the profoundly learned, recognizing their indebtedness to others, are usually humble and self-abnegating. Whether this doctrine was His own or not could be tested in two ways.
(1) By willingness to do Gods will.
(2) By an observation of His own character and aim. His words and works would show in whose name He spake and by whose power He wrought, and thus prove that His doctrine was of God. The text affords a basis for some remarks on
I. CONCEIT.
Conceit and humility
1. Its nature speaketh of Himself, which is true in two senses. The conceited man
(l) Speaks out of himself. He is known everywhere by his ostentatious parade of originality and infallibility. His own opinions evolved from his inner consciousness, in proud independence of other thinkers, are the standard of truth and untruth. His predecessors were all very well in their day; but their teaching is now obsolete. His contemporaries are right according to their light, but their light is only one remove from darkness. To raise the least objection against his ipse dixit is only an evidence of knowing nothing about it. How many such original geniuses afflict the Church, the state, halls of science and schools of philosophy!
(2) Speaks about himself. The conceited man is impatient of any talk that does not lead up to himself. He is known in the pulpit and literature by his extravagant use of the first person singular or plural. He is known in society by his monopoly of conversation, and his persistent obtrusion of his own opinions, achievements, property, etc. Who has not suffered from the infliction of his senseless and incessant babble!
2. Its aim--his own glory. This is the end which the conceited man never loses sight of, and everything he does has as its motive the gratification of his own personal vanity. He dresses and attitudinizes for the purpose of attracting attention; he talks to secure praise for his sagacity or adventures; he schemes and works that he may be talked about, or to obtain gain. And verily he has his reward.
II. HUMILITY.
1. Its nature.
(1) Acceptance of a mission from God that sent Him. To go because sent is an acknowledgment of servitude and obligation; and the consciousness of being sent by God can only convey the conviction of unworthiness. This is shown by the unvarying testimony of the greatest of Gods servants--Moses, David, Isaiah, Jeremiah, Paul. And then the missions on which God sends us are often of the humblest character--to teach in a ragged school, to visit an obscure invalid, etc. But humility accepts them unmurmuringly, and fulfils them diligently.
(2) Giving all the glory to God. Sometimes the faithful discharge of some humble duty secures brilliant results. Here is the great test of humility. Men praise the missionary who, when he emerges from his obscurity, is found to have civilized a tribe of barbarians. Will he accept it or give it to God?
2. Its characteristics.
(1) Truth. Truth is everywhere humble, and the humble man is usually safe from temptations to untruthfulness because he has no appearances to keep up, and no self-interests to secure. He has given himself to God and lives for God. The conceited man, on the contrary, has to resort to very questionable practices and professions to maintain a reputation for consistency, and is haunted with the fear of being found out. The humble man is afraid of nothing and no one.
(2) Righteousness. God gave us our gifts whatever they are, and the opportunity for using them, and by His influence has produced what results crown our efforts. Humility recognizes His righteous due and gives it. Conclusion:
1. Pride goeth before destruction often in this life and at the hands of men; always in the next and at the hands of God.
2. He that humbleth himself shall be exalted, perhaps by men, certainly by God. (J. W. Burn.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.