of their whole previous religious development. In face of the clearest evidence, they did
not believe, because they could not believe. The long course of their resistance to the
prophetic message, and their perversion of it, was itself a hardening of their hearts,
although at the same time a God -decreed sentence on t heir resistance.59 Because they
would not believe - through this their mental obscuration, which came upon them in
Divine judgement, although in the natural course of their self -chosen religious
development - therefore, despite all evidence, they did not b elieve, when He came and
did such miracles before them. And all this in accordance with prophecy, when Isaiah
saw in far-off vision the bright glory60 of Messiah, and spoke of Him. Thus far Israel as a
nation. And though, even among their 'chief rulers,' t here were many who believed on
him, yet dared they not 'make confession,' from fear that the Pharisees would put them
out of the Synagogues, with all the terrible consequences which this implied. For such
surrender of all were they not prepared, whose inte llect might be convinced, but whose
heart was not converted - who 'loved the glory of men more than the glory of God.'
55. St. John xii. 36 b.
56. St. John vii. 37 -43.
57. Is. liii 1.
58. Is. vi.
59. Hence the effect which is Isa. vi. is ascribed to the prophet, is here assigned to God.
We say 'decreed' - but not decreed beforehand, and irrespective of their conduct. The
passage is neither quoted from the Hebrew nor from the LXX., but Targumed.
60. The paraphrase of this passage in the Targum Jonathan (for which see Appendix II.)
is, indeed, most interesting; but the Yeqara or outstanding splendour of Jehovah, is not
that to which the Evangelist here refers.
Such was Israel. On the other hand, what was the summary of the Christ's activity? His
testimony now rose so loud, as to be within hearing of all ('Jesus cried').61 From first to
last that testimony had pointed from Himself up to the Father. Its substance was the
reality and the realisation of that which the Old Testimony had pointed from Himself up
to the Father. Its substance was the reality and the realisation of that which the Old
Testament had infolded and gradually unfolded to Israel, and through Israel to the
world: the Fatherhood of God. To believe on him was really not faith i n him, but faith in
him that sent Him. A step higher: To behold Christ was to behold Him that had sent
Him.62 To combine these two: Christ had come a light into the world, God had sent Him
as the Sun of Righteousness, that by believing on him as the God-se nt, men might
attain moral vision - no longer 'abide in darkness,' but in the bright spiritual light that and
risen. But as for the others, there were those who heard and did not keep63 His words;
and, again, who rejected, Him, and did not receive His words. Neither in one nor the
other case was the controversy as between His sayings and men. As regarded the one
class, He had come into the world with the Word of salvation, not with the sword of
judgement. As regarded His open enemies, He left the issue till the evidence of His
word should appear in the terrible judgement of the last Day.
61. St. John xii. 44.
62. vv. 45 -48.
63. So according to the better reading.
Once more, and more emphatic than ever, was the final appeal to His Mission by the
Father.64 From first to last it had not been His own work: what He should say, and what
He should speak, the Father 'Himself' had given Him commandment. Nay, this