I have been struck particularly with the evidence in John that the whole course of the Lord's ministry (that is, beginning with chapter 4, where we have seen it publicly commence) leaves the Jews aside, as blinded, reprobate, and unbelieving. It is true that chapter 10 begins the direct revelation of the election; but the Lord Jesus (being here as Son of Man and Son of God, not as Messiah to the nation, beginning with Samaria, but teaching neither there nor at Jerusalem men should worship the Father) always treats the Jews as in a hopeless state of reprobacy, fulfills His testimony, giving proof of it by His works, till they accomplished their iniquity by His death, till (as it is expressed) His hour was come, and thus is the means of gathering many; but all through the Jews are treated in His dealings with them with the utmost severity.
He judges none, for He was not sent for that, and He always honors His Father (His true and highest honor as Man here for Him, He was the Son), not Himself; speaking His words, and doing His works. Also He states (without minding the stumbling-block therefore) the strongest truths in the bluntest manner, so as to offend them; for their time was really past. See chapters 5:42, 43 and 6:43, 44, 61, 62, 65; chap. 7:6, 7, 18, 19, 28, 33, 34; chap. 8:14, 15, 19, 23-26, 28, 38, 41-44, 47, 55; specially here, because here they are put in proof by the word, as in chapter 9 by the works. Note, He proposes Himself in both as the Light of the world; closes chapter 8 with the assertion of His being the God of Abraham, Isaac, and Jacob, "I AM," and chapter 9 with receiving the worship of him who had eyes to see, as Son of God.
In chapter 9 the Lord has no intercourse with the Jews; they are convicted, by the effect of His works, of blindness, utter blindness, as pretending to see; and the Lord only draws the conclusion that He was come into the world for judgment (though not to judge). How sad an evidence all these chapters afford! After this, the Residue of true sheep, the purpose of God, power of resurrection, and so His glory (as has been seen) as Son of God, and thereafter as King of Israel and Head of the Gentiles, are manifested; and then, as Priest, in voluntary humiliation of love, having all glory as come from and going to God, and having all things in His hand; that is, His glory and service during this economy on high. Afterward He teaches His disciples their position in His absence; but all this was after saying to the Jewish wise men, "Your sin remaineth." And here I note the manner in which, while the various glory of the Lord (the only true One) is made apparent, they are tested as already opposed, and therefore reprobate; chap. to: 26. This point is stated distinctly in contrast with the sheep, who heard His voice, whom He called and saved.