_RESULTS OF CHRIST'S MANIFESTATION._
"But though He had done so many signs before them, yet they believed
not on Him: that the word of Isaiah the prophet might be fulfilled,
which he spake, Lord, who hath believed our report? and to whom hath
the arm of the Lord been revealed? For this cause they could not
believe, for that Isaiah said again, He hath blinded their eyes, and
He hardened their heart; lest they should see with their eyes, and
perceive with their heart, and should turn, and I should heal them.
These things said Isaiah, because he saw His glory; and he spake of
Him. Nevertheless even of the rulers many believed on Him; but
because of the Pharisees they did not confess it, lest they should
be put out of the synagogue: for they loved the glory of men more
than the glory of God. And 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 whosoever believeth on Me may not abide in the darkness.
And if any man hear My sayings, and keep them not, I judge him not:
for I came not to judge the world, but to save the world. He that
rejecteth Me, and receiveth not My sayings, hath One that judgeth
him: the word that I spake, the same shall judge him in the last
day. For I spake not from Myself; but the Father which sent Me, He
hath given Me a commandment, what I should say, and what I should
speak. And I know that His commandment is life eternal: the things
therefore which I speak, even as the Father hath said unto Me, so I
speak."--JOHN xii. 37-50.
In this Gospel the death of Christ is viewed as the first step in His
glorification. When He speaks of being "lifted up," there is a double
reference in the expression, a local and an ethical reference.[6] He is
lifted up on the cross, but lifted up on it as His true throne and as
the necessary step towards His supremacy at God's right hand. It was,
John tells us, with direct reference to the cross that Jesus now used
the words: "I, if I be lifted up, will draw all men unto Me." The Jews,
who heard the words, perceived that, whatever else was contained in
them, intimation of His removal from earth was given. But, according to
the current Messianic expectation, the Christ "abideth for ever," or at
any rate for four hundred or a thousand years. How then could this
Person, who announced His immediate departure, be the Christ? The Old
Testament gave them ground for supposing that the Messianic reign would
be lasting; but had they listened to our Lord's teaching they would have
learned that this reign was spiritual, and not in the form of an earthly
kingdom with a visible sovereign.
Accordingly, although they had recognised Jesus as the Messiah, they
are again stumbled by this fresh declaration of His. They begin to fancy
that perhaps after all by calling Himself "the Son of man" He has not
meant exactly what they mean by the Messiah. From the form of their
question it would seem that Jesus had used the designation "the Son of
man" in intimating His departure; for they say, "How sayest thou, The
Son of man must be lifted up?" Up to this time, therefore, they had
taken it for granted that by calling Himself the Son of man He claimed
to be the Christ, but now they begin to doubt whether there may not be
two persons signified by those titles.
Jesus furnishes them with no direct solution of their difficulty. He
never betrays any interest in these external identifications. The time
for discussing the relation of the Son of man to the Messiah is past.
His manifestation is closed. Enough light has been given. Conscience has
been appealed to and discussion is no longer admissible. "Ye have light:
walk in the light." The way to come to a settlement of all their doubts
and hesitations is to follow Him. There is still time for that. "Yet a
little while is the light among you." But the time is short; there is
none to waste on idle questionings, none to spend on sophisticating
conscience--time only for deciding as conscience bids.
By thus believing in the light they will themselves become "children of
light." The "children of light" are those who live in it as their
element,--as "the children of this world" are those who wholly belong to
this world and find in it what is congenial; as "the son of perdition"
is he who is identified with perdition. The children of light have
accepted the revelation that is in Christ, and live in the "day" that
the Lord has made. Christ contains the truth for them--the truth which
penetrates to their inmost thought and illuminates the darkest problems
of life. In Christ they have seen that which determines their relation
to God; and that being determined, all else that is of prime importance
finds a settlement. To know God and ourselves; to know God's nature and
purpose, and our own capabilities and relation to God,--these constitute
the light we need for living by; and this light Christ gives. It was in
a dim, uncertain twilight, with feebly shining lanterns, the wisest and
best of men sought to make out the nature of God and His purposes
regarding man; but in Christ God has made noonday around us.
They, therefore, that stood, or that stand, in His presence, and yet
recognise no light, must be asleep, or must turn away from an excess of
light that is disagreeable or inconvenient. If we are not the fuller of
life and joy the more truth we know, if we shrink from admitting the
consciousness of a present and holy God, and do not feel it to be the
very sunshine of life in which alone we thrive, we must be spiritually
asleep or spiritually dead. And this cry of Christ is but another form
of the cry that His Church has prolonged: "Awake, thou that sleepest,
and arise from the dead, and Christ shall give thee light."
The "little while" of their enjoyment of the light was short indeed, for
no sooner had He made an end of these sayings than He "departed, and did
hide Himself from them." He probably found retirement from the feverish,
inconstant, questioning crowd with His friends in Bethany. At any rate
this removal of the light, while it meant darkness to those who had not
received Him and who did not keep His words, could bring no darkness to
His own, who had received Him and the light in Him. Perhaps the best
comment on this is the memorable passage from _Comus_:
"Virtue could see to do what virtue would
By her own radiant light, though sun and moon
Were in the great sea sunk.
He that has light within his own clear breast
May sit i' the centre and enjoy bright day;
But he that hides a dark soul and foul thoughts
Benighted walks under the midday sun,
Himself is his own dungeon."
And now the writer of this Gospel, before entering upon the closing
scenes, pauses and presents a summary of the results of all that has
been hitherto related. First, he accounts for the unbelief of the Jews.
It could not fail to strike his readers as remarkable that, "though He
had done so many miracles before the people, yet they believed not in
Him." In this John sees nothing inexplicable, however sad and
significant it may be. At first sight it is an astounding fact that the
very people who had been prepared to recognise and receive the Messiah
should not have believed in Him. Might not this to some minds be
convincing evidence that Jesus was not the Messiah? If the same God who
sent Him forth had for centuries specially prepared a people to
recognise and receive Him when He came, was it possible that this people
should repudiate Him? Was it likely that such a result should be
produced or should be allowed? But John turns the point of this argument
by showing that a precisely similar phenomenon had often appeared in the
history of Israel. The old prophets had the very same complaint to make:
"Who hath believed our report? and to whom hath the arm of the Lord been
revealed?" The people had habitually, as a people with individual
exceptions, refused to listen to God's voice or to acknowledge His
presence in prophet and providence.
Besides, might it not very well be that the blindness and callousness of
the Jews in rejecting Jesus was the inevitable issue of a long process
of hardening? If, in former periods of their history, they had proved
themselves unworthy of God's training and irresponsive to it, what else
could be expected than that they should reject the Messiah when He came?
This hardening and blinding process was the inevitable, natural result
of their past conduct. But what nature does, God does; and therefore the
Evangelist says "they could not believe, because that Esaias said again,
He hath blinded their eyes, and hardened their heart; that they should
not see with their eyes, nor understand with their heart." The organ for
perceiving spiritual truth was blinded, and their susceptibility to
religious and moral impressions had become callous and hardened and
impervious.
And while this was no doubt true of the people as a whole, still there
were not a few individuals who eagerly responded to this last message
from God. In the most unlikely quarters, and in circumstances calculated
to counteract the influence of spiritual forces, some were convinced.
"Even among the chief rulers many believed on Him." This belief,
however, did not tell upon the mass, because, through fear of
excommunication, those who were convinced dared not utter their
conviction. "They loved the praise of men more than the praise of God."
They allowed their relations to men to determine their relation to God.
Men were more real to them than God. The praise of men came home to
their hearts with a sensible relish that the praise of God could not
rival. They reaped what they had sown; they had sought the esteem of
men, and now they were unable to find their strength in God's approval.
The glory which consisted in following the lowly and outcast Jesus, the
glory of fellowship with God, was quite eclipsed by the glory of living
in the eye of the people as wise and estimable persons.
In the last paragraph of the chapter John gives a summary of the claims
and message of Jesus. He has told us (ver. 36) that Jesus had departed
from public view and had hidden Himself, and he mentions no return to
publicity. It is therefore probable that in these remaining verses, and
before he turns to a somewhat different aspect of Christ's ministry, he
gives in rapid and brief retrospect the sum of what Jesus had advanced
as His claim. He introduces this paragraph, indeed, with the words,
"Jesus cried and said"; but as neither time nor place is mentioned, it
is quite likely that no special time or place is supposed; and in point
of fact each detail adduced in these verses can be paralleled from some
previously recorded utterance of Jesus.
First, then, as everywhere in the Gospel, so here, He claims to be the
representative of God in so close and perfect a manner that "he that
believeth on Me, believeth not on Me, but on Him that sent Me. And he
that seeth Me, seeth Him that sent Me." No belief terminates in Christ
Himself: to believe in Him is to believe in God, because all that He is
and does proceeds from God and leads to God. The whole purpose of
Christ's manifestation was to reveal God. He did not wish to arrest
thought upon Himself, but through Himself to guide thought to Him whom
He revealed. He was sustained by the Father, and all He said and did
was of the Father's inspiration. Whoever, therefore, "saw" or
understood Him "saw" the Father; and whoever believed in Him believed in
the Father.
Second, as regards men, He is "come a light into the world." Naturally
there is in the world no sufficient light. Men feel that they are in
darkness. They feel the darkness all the more appalling and depressing
the more developed their own human nature is. "More light" has been the
cry from the beginning. What are we? where are we? whence are we?
whither are we going? what is there above and beyond this world? These
questions are echoed back from an unanswering void, until Christ comes
and gives the answer. Since He came men have felt that they did not any
longer walk in darkness. They see where they are going, and they see why
they should go.
And if it be asked, as among the Jews it certainly must have been asked,
why, if Jesus is the Messiah, does He not punish men for rejecting Him?
the answer is, "I came not to judge the world, but to save the world."
Judgment, indeed, necessarily results from His coming. Men are divided
by His coming. "The words that I have spoken, the same shall judge men
in the last day." The offer of God, the offer of righteousness, is that
which judges men. Why are they still dead, when life has been offered?
This is the condemnation. "The commandment of the Father is life
everlasting." This is the sum of the message of God to men in Christ;
this is "the commandment" which the Father has given Me; this is
Christ's commission: to bring God in the fulness of His grace and love
and life-giving power within men's reach. It is to give life eternal to
men that God has come to them in Christ. To refuse that life is their
condemnation.