John 12:31Meaning & Commentary from the Church Fathers

Do not tell me now that God ordered it so, and that this deed belongs not to the devil but to the Wisdom of God. For the moment let us consider only the intention of that evil being.

How, then, is the world judged in Me? It will be said to the devil, as in a court: "Suppose you slew all because you found them guilty of sin. But why did you slay Christ? Is it not clear that you did so unjustly? Therefore through Him vengeance will be taken on you for the whole world."

To make this clearer, I will explain by an example. Imagine some savage tyrant who subjects everyone he meets to various cruelties. If this man meets a king, or a king’s son, and unjustly kills him too, the death of that last one can avenge all the others.

Imagine again that some creditor, collecting from his debtors, beats them and casts them into prison. Then, with the same cruelty, he imprisons one who owes him nothing at all. In that case he will be punished also for what he did to the others. That very man will destroy him.

So it was with the Son of God. Because of what the devil dared to do against Christ, he will receive punishment for everything he inflicted on us. That Christ is indicating precisely this is clear from His words: "Now the ruler of this world will be cast down by My death."

In this way I will avenge the world. Let him have brought death upon the others because of sin. But what did he find in Me that was like the others, so that he should put Me also to death?

Therefore now the judgment of this world is being accomplished by Me, that is, vengeance for it.

For by putting to death the one who put all to death, and then attacked Me also, the innocent One, I shall be the avenger of all who were slain by him.

The cruel ruler, condemned by My death, will be cast out.

The expression “cast out” is used by comparison with the way condemned persons are pushed out of places of judgment.

“He will be cast out” can also be understood to mean that he will be cast into the outer darkness.

He will be deprived of dominion over men and will no longer reign in them as before, either in their souls or in their mortal body.

But I will draw all to Myself when I am lifted up on the Cross. For all, even from among the Gentiles, will be drawn to faith in Me.

Since they themselves cannot come to Me, being held by this ruler, I will conquer him, send him out, and cut the cords of his dominion over men.

Then I will draw them even against his will. Elsewhere He called this plundering: “No one,” He says, “can plunder the goods of the strong man unless he first binds the strong man” (Mk 3:27).

Thus, He says, the decree of the judgment that has arrived will be "the casting out of the ruler of this world." Out of what is he cast? Clearly, out of the rule he gained by violence, and from a royal dignity that in no way belonged to him.

The word "out" signifies punishment and removal to Hades, when he will be carried off to Satan himself. Therefore, when he is driven out through the Crucifixion of Christ upon the height of the cross, the Lord promises to draw all to Himself, clearly through faith, unto salvation and life.

Having become incorruptible, men unfailingly seek glory for God. How should one understand the statement that in their mind they also became strangers to the passions, caring only for the good?

J. Reuss notes the confusion and obscurity of the beginning of the scholion up to this point. We offer a possible translation, though the connection of these words with the following argument is unclear.

Since the whole world had been taken captive, had taken upon itself the yoke of service to the creature, and was in bondage, suffering violence from Satan, God introduced the law through holy men.

He illumined us a little with the light of the knowledge of God. But since many, being disobedient, did not obey because of the error that held them, we did not seek counsel from the saints.

We did not even seek good pleasure and grace from above, which easily changes us for the better. The saints judged concerning the Gentiles and idolaters that they had been harmed by the devil and, as it were, forcibly driven from the right path.

At that time he was strong and unconquerable for those who opposed him. When God judged that freedom should be given, as righteous He could both have mercy on them as weak and take vengeance on the one who had mercilessly attacked the weak.

Thus Christ, appearing as the righteousness of God the Father, brought us to the light of the knowledge of God, having justified us by faith. Therefore the time of Christ's coming already showed judgment and justice concerning the Gentiles.

They had to be freed from the devil's violence, when Christ, the righteous Judge, had righteous mercy on them. This is the meaning of the saying: "For the world is not now judged" (Jn 12:47), since it was the time to receive justification.

Understanding it this way, we will not contradict the saying: "For God did not send His Son into the world to judge the world, but that the world might be saved through Him" (Jn 3:17).

He does not call the Jews who crucified the Lord "the world," as some say. The death of Christ justifies all mankind. Therefore it is more fitting to understand the matter as we have said.

According to this understanding, judgment will be upon the one who wronged the world, not upon the world that suffered wrong. He who came to save us did this in the most fitting way.

He avenged the wrongdoer and showed mercy to the wronged. The decree of this judgment that has arrived consists in casting out the ruler of this world.

He calls him ruler of the world not in the proper sense, for God is the only King of all. He calls him this because men, in their senselessness, appointed him as their ruler.

Therefore he has this title from an accidental property (συμβεβηκός). In the same way sin is said to have reigned over the ungodly (Rom. 5:21), though it is something without true being.

It is said because sinners, by doing the works of sin, seem to enslave themselves to it. Therefore he is cast out either because his power has been overthrown, or because this "out" points to punishment and removal to Hades.

Satan was justly driven there, since he waged war not only against men, but also against Jesus, the God of all. Therefore, though before he did not know bonds, now he demands punishment for his audacity, having reached the utmost degree of every impiety.

A fragment of the interpretation of this verse published by Pusey appears to be an abbreviated version of this scholion, with direct textual coincidences. Compare: "This long-desired time of the Savior's coming showed that judgment and righteousness had already come among the Gentiles.

For they were about to be freed from the devil's violence, when the holy and righteous Judge rendered them the most righteous mercy. For one must not think, I suppose, that the world was being condemned precisely then, when it was the time of justification.

Rather, judgment will come upon the world, that is, vengeance. But the ruler of this world will be cast out. There will be judgment, He says, upon the one who wronged the world, not upon the world that suffered wrong.

For Christ Himself said: God did not send the Son to judge the world, but to save the world (Jn 3:17). Thus the decree of this judgment that has arrived consists in casting out the ruler of this world.

From where is he cast out? Clearly, from the authority he acquired by violence and from a kingdom that in no way belonged to him. The word "out" signifies punishment and removal to Hades."

Someone may ask: “Was the devil not cast out of the hearts of the patriarchs, prophets, and righteous men of old?” Certainly he was. How then is it said that he will be cast out now? We must understand that formerly this happened only in some persons, but soon it was to happen in many, and in many nations.

Someone may ask further: “Since the devil is now cast out of the hearts of believers, does this mean that he will no longer tempt them?” No, he has not ceased tempting. But it is one thing to reign within, and quite another to attack from without.

Hear the rest. “Now,” He says, “is the judgment of this world.” What, then, should be expected at the end of the age? The judgment expected at the end will be the judgment of the living and the dead. It will be the judgment that assigns eternal rewards and punishments.

What kind of judgment is now? In earlier readings, beloved, I have already drawn your attention, as far as I could, to the fact that judgment here means not punishment, but distinction. Therefore it is said: “Judge me, O God, and distinguish my cause from an ungodly nation” (cf. Ps 43:1).

There are many judgments of God. Therefore it is said in the psalm: “Your judgments are a great deep” (cf. Ps 36:6). The Apostle also says: “O the depth of the riches and wisdom and knowledge of God! How unsearchable are His judgments!” (cf. Rom 11:33).

Among such judgments belongs what the Lord says here: “Now is the judgment of this world.” That other Judgment has been reserved for the end of the age, when at last the living and the dead will be judged.

The devil possessed the human race. Holding the record of their sins, he made men answerable for their transgressions. In Roman legal language, men are defendants, and the written record is the chirographum peccatorum, the “bond of sins.”

He possessed the hearts of unbelievers and enticed the deceived and captive, so that, abandoning the Creator, they worshiped the creature. But through faith in Christ, confirmed by His death and Resurrection, and through His blood, shed for the redemption of sins, thousands of believers were freed from the devil’s power.

They were joined to the Body of Christ, and as faithful members under so great a Head, they are made alive by His one Spirit. He was pointing to this judgment, this separation, this casting out of the devil from those whom He redeemed.

Turn to what He says. It is as if we asked Him what was meant by, “Now is the judgment of this world,” and He then explains, for He says: “Now the prince of this world will be cast out.” We have heard what this judgment is of which He speaks.

This is not the Judgment that will happen at the end, when the living and the dead will be judged. Then some will stand at the right hand, and others at the left (cf. Mt 25:33). Here the judgment is that the prince of this world will be cast out.

How was he within, from where He says he must be cast out? Was he in this world, and is he now torn beyond the bounds of the world? If He were speaking of that Judgment which will happen at the end, someone might imagine the eternal fire into which the devil will be cast with his angels and with all who were on his side, not by nature, but by guilt.

They were not on his side because he created or begot them, but because he persuaded and captured them. In that case, someone might imagine that the eternal fire is outside the world, and that in this sense it was said: “he will be cast out.”

But since He said, “Now is the judgment of this world,” and, explaining what He had said, added, “Now the prince of this world will be cast out,” this must be understood as something happening now, not later, on the last day.

The Lord foretold what He knew: that after His Passion and after His glorification, many nations throughout the world, in whose hearts the devil was within, would believe. When they renounced him by believing, he would be cast out.

Someone may say: “Was he not cast out of the hearts of the patriarchs, prophets, and righteous men of old?” Certainly he was cast out. How then is it said, “now he will be cast out”? How else can we understand this except that then it was done in a few persons, but now, as foretold, it was about to happen in many great nations?

So too the saying, “for the Holy Spirit was not yet given, because Jesus was not yet glorified” (Jn 7:39), may be examined and resolved in a similar way. The prophets did not foretell the future without the Holy Spirit.

Nor did the elder Symeon and the widow Anna recognize the Lord in infancy without the Holy Spirit (cf. Lk 2:25-38). Through the Holy Spirit Zacharias and Elizabeth foretold Him when He had not yet been born, but only conceived (cf. Lk 1:41-45; 1:67-79).

But the words, “the Holy Spirit was not yet given” (Jn 7:39), mean that the abundance of spiritual grace had not yet been given. By that grace the gathering of disciples spoke in all tongues (cf. Acts 2:1-4), and in the languages of all nations the future Church was proclaimed.

By that spiritual grace the nations were gathered. By it sins were forgiven everywhere and in every place, and thousands upon thousands were reconciled to God.

Someone may say: “Since the devil is cast out of the hearts of believers, does he no longer tempt any believer?” Not so. He does not cease tempting. But it is one thing to reign within, and another to attack from without.

Even the best-fortified city is sometimes attacked by an enemy, though he cannot capture it. If any of his arrows reach us, the Apostle shows us how to be protected from them, reminding us of the breastplate and shield of faith (cf. 1 Thess 5:8).

And if he ever wounds us, we have One who will heal us. For it is said to those who fight: “These things I write to you, that you may not sin.” And those who are wounded hear what they should follow: “But if anyone sins, we have an Advocate with the Father, Jesus Christ the Righteous; and He is the propitiation for our sins” (1 Jn 2:1-2).

For what else do we ask when we say, “Forgive us our debts” (Mt 6:12), if not that our wounds be healed? And what else do we ask when we say, “and lead us not into temptation” (Mt 6:13), if not that the one who lays snares for us or attacks us from without may in no way enter within us?

We ask that no deceit and no force may allow him to overcome us. Yet whatever weapons he directs against us, so long as he has no place in the heart where faith dwells, he is cast out. But “unless the Lord guards the city, the watchman keeps vigil in vain” (Ps 127:1).

Therefore do not trust in yourselves, if you do not wish the devil, once cast out, to return within. But let us not think that the devil is called the prince of the world because he rules over earth and heaven, as we might suppose.

No. When the world is mentioned here, it means evil men scattered throughout the whole earth. This is like speaking of a house while meaning the people who live in it. So we say, “this is a good house,” or, “this is a bad house.”

We do not blame or praise the building of walls and roof, but the good or bad morals of the people in that house. So also here it is said: “the prince of this world,” that is, the prince of all the evil who live in the world.

The world is also mentioned when good people are meant, who likewise live throughout the whole earth. Therefore the Apostle says: “God was in Christ reconciling the world to Himself” (2 Cor 5:19). These are those from whose hearts the prince of the world is cast out.

And as he says, "The mind of those whom the god of this world has blinded, that they should not believe"; cf. 2 Cor 4:4. In the same sense it is said, "The ruler of this world is cast out."

Likewise it is said elsewhere: "Their god is their belly, and their glory is in their shame"; cf. Phil 3:19.

“Now the ruler of this world will be cast out.” He will be cast out of the power which he acquired through deception.

As he himself once deprived the old Adam of authority over the world through the fruit of the tree, so now the new Adam has deprived him of this same authority through the tree of the Cross.

He heals the forefather’s disobedience by His own obedience.

The Cross of Christ will serve all humanity: for salvation through faith to some, and for condemnation because of unbelief to others. In this lies the judgment of the world, a factual judgment in humanity’s moral consciousness; cf. Jn 3:18-19.

By the victory of the Messiah’s work over everything hostile to Him, a victory won through death, the whole world unbelieving in Christ is exposed in the utter powerlessness of its hostility against Him. In this lies the world’s condemnation, factual and present in its moral self-consciousness; cf. Jn 16:33.

This victory of Christ over the world through His death must be experienced especially by the ruler of this world. His power over the world is brought to an end by Christ’s death and by the glory that follows it.

For by His death the redemption of the world was accomplished, and sinful humanity was reconciled with the righteous God. By virtue of this, all who believe in the redemption are freed from the devil’s power and brought into communion with Christ; cf. Jn 12:32; Rom 5:12 and following.

The devil is called the ruler of this world because he holds all unbelieving humanity hostile to Christ; cf. 2 Cor 4:4; Eph 2:2; Eph 6:12.

This victory of Christ over the devil is expressed in the words: "The ruler of this world will be cast out," that is, out of the world, out of his former kingdom.

The expression points to the destruction of his power by the power of Christ. Yet this is so in essence, not in every manifestation, in the ideal society or Kingdom of Christ.

Through communion with Christ, believers are freed from the devil’s power, but this is so only with the most perfect faith. Since perfection is not accessible to all, the devil’s power continues in the world over the imperfect, according to their imperfection, and over those who do not believe in Christ.

Thus believers are granted the possibility of freedom from the devil’s power through communion with Christ. This possibility is realized according to the measure and degree of a person’s faith and moral self-perfection.

For this reason the victory of Christ over the world and the ruler of the world, announced here, was factually accomplished and arrived through Christ’s death and glorification. Yet the Church of Christ, in her temporal and gradual development in the world, remains the Church militant.

She will remain so until the end of the world and the Last Judgment. Therefore the New Testament passages that speak of the continuing power and activity of the ruler of this world do not contradict this saying of Christ; cf. 2 Cor 4:4; Eph 2:2; Eph 6:12; 1 Pet 5:8 and many others; cf. Col 2:14 and following; 2 Cor 5:14-17.

Upon this world comes judgment. Calvin and Grotius philosophized that judgment upon the world, according to the meaning of the Hebrew mishpat, signifies free gifts to the world. Foolish cleverness! Scripture knows no such judgment upon the world.

There is no reason here to depart from the ordinary meaning of judgment. By enduring death on the Cross for the sins of the world, the Son of God thereby pronounced condemnation upon the world’s frivolity.

The glorified Son of God shows everyone by His glory that the opinions of the world are foolishness and impiety, Rom 8:3. He shows that light and life for men are found only in His teaching.

"Now the ruler of this world will be cast out." The ruler of the world, Satan, will be deprived of his power over the Gentile and Jewish world, Lk 10:18.

"And I, when I am lifted up from the earth, will draw all to Myself."