The close was at hand, and a token even then was given, that the light would not be always there. “Jesus spoke these things and, going away, hid himself from them. But though he had done so many signs before them, they did not believe on him, that the word of Esaias the prophet which he said might be fulfilled. Lord, who believed our report? and to whom was the Lord's arm revealed? On this account they could not believe because Esaias said again, He hath blinded their eyes, and he hardened their heart that they may not see with their eyes and understand with their heart, and be converted, and I heal them. These things said Esaias, because [or when] he saw his glory, and spoke concerning him. Still, however, from among the rulers also many believed on him, but on account of the Pharisees did not confess, that they might not be put out of the synagogue; for they loved the glory of men more than the glory of God.” (Vers. 86-48.)
Such was the result of the only absolutely perfect testimony ever rendered in this world, the words, and ways, and signs of the Son of God; and this, not where blank ignorance might be pleaded in extenuation, but where God had done all possible to prepare the way by prophecy, and to arouse attention by miracle in the midst of a people used to divine intervention. But man's unbelief, left to itself and Satan, can shut out every sight and sound from God. So ιt was among the Jews of our Lord's day, and so it continues till this day. It is still “this generation,” which shall not pass away till all God's threats be fulfilled. Of the outward judgments, however, John does not speak, but the synoptic evangelists; John of having Him no more who is all. For what is it to lose the light, to be abandoned to that darkness where he who walks in it knows not where he goes? And this is precisely the state of the Jew; the more aggravated because they had the light for a little among them, and did not believe, so that they failed to become children of light, and the darkness seized on them. Thus was the prince of prophets fulfilled by their unbelief in their own ruin, and this in both the parts of his prophecy, early and late, which speculation vainly seeks to divorce. But we believe the inspired evangelist, not the presumptuous professor, and are as assured that both prophecies are Isaiah's, as that they were divinely given and now fulfilled in the Jew so long incredulous. But as the first citation shows the guilt of rejecting God's testimony, so the second though really earlier points to the solemn fact of judicial blindness, never pronounced, still less executed, of God, till patience has had its perfect work and man has filled up the measure of his guilt beyond measure. Under such a sentence of hardening no doubt they could not believe; but the sentence came because of wickedness consummated in willful rejection of God and His will when they did not believe in spite of the fullest appeals to their hearts and consciences. As the first citation shows utter unbelief when Christ came in humiliation and suffering to do the work of atonement, so the latter conveys the dread word which shut them up in blindness before the light they had so long despised, followed up by the inspired comment that these things said Isaiah when he saw Christ's glory and spoke of Him. It is Jehovah in the prophecy, Christ in the Gospel; but they are one; as indeed Acts 28:25-27 enables us to include the Holy Spirit. How thoroughly confirmed and confirming the still older oracle in Deut. 6:4; “Jehovah our God is one Jehovah.” John 12 and Acts 28 weaken it in nothing, but add to its force and expressiveness, as they show out more and more the patience of God and the darkness of the Jew after ages of trifling with His mercy and His menaces alike. And the darkness increased as the light shone out.
But ungodliness shows itself not only in the insubjection of the heart to believe, but in the cowardliness of the soul to confess the Lord (Rev. 21:8); as we see here that “many from among the chief rulers believed on him, but on account of the Pharisees did not confess, that they might not be put out of the synagogue.” And the motive or moral reason is given; they loved glory from men rather than glory from God. They feared the religions world, being keenly sensible of human glory, but dull to that which is from God. But we must not forget that, if with the heart man believes to righteousness, with the mouth confession is made to satiation. God makes much of confession of His Son, nor can we safely own salvation otherwise.
Next, comes the final public testimony of our Lord, given in this Gospel. “But Jesus cried and said, He that believeth on me believeth not on me but on him that sent me; and he that beholdeth me beholdeth him that sent me. I am come a light into the world, that every one that believeth on me may not abide in darkness. And if any one have heard my words and not kept [them], I judge him not, for I came not to judge the world, but to save the world. He that slighteth me and receiveth not my words hath one that judgeth him; the word which I have spoken, that will judge him in the last day, because I did not speak from myself, but the Father who sent me hath himself given me commandment, what I should say, and what I should speak; and I know that his commandment is life eternal. What things then I speak, as the Father hath said to me, so I speak.” (Vers. 44-50)
The Lord spoke with earnestness as elsewhere; and it was due to men in His grace, considering the solemn issues at stake, and the divine glory concerned. It was a question of His Father who sent Him, no less than of Himself. To believe on the Son, to behold Him, was to behold and believe on the Father. They were inseparably one, as He had already declared; and he who had the Son had the Father also. Further, the Lord was come as light into the world (for it was no question of Israel only) that every believer on Him might not abide in darkness. He has the light of life, and not life only; He is light in the Lord. It was therefore ruin to have heard and not kept His words; but such was the grace in which He came, that He could add, I judge him not, for I came not that I might judge the world, but that I might save the world. How then would His glory be vindicated in his case who slights Him and receives not His words? He has that which judges him, the word. “The word which I have spoken, that shall judge him in the last day;” and the more surely, because Jesus spoke not from Himself, as if He sought His own will or glory, but was simply uniformly subject to the Father, who not only sent Him but enjoined what He was to say and speak; the Father's commandment He knew to be life eternal. Jesus was as subject to Him in His utterances as in His doings, being here to declare Him and do His will.