Exegetical and Hermeneutical Commentary of John 12:36
While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.
36. While ye have ] Here again the better reading is as ye have; and ‘light’ should be ‘the Light.’ Note the emphatic repetition so common in S. John.
that ye may be ] Rather, that ye may become. Faith is only the beginning; it does not at once make us children.
children of light ] No article: but in all the four preceding cases ‘light’ has the article and means Christ, the Light, as in Joh 1:5; Joh 1:7-9. The expression ‘child of’ or ‘son of’ is frequent in Hebrew poetry to indicate very close connexion as between product and producer (see on Joh 17:12). Thus, ‘son of peace,’ Luk 10:6; ‘children of this world,’ Joh 16:8; ‘sons of thunder,’ Mar 3:17. Such expressions are very frequent in the most Hebraistic of the Gospels: comp. Mat 5:9; Mat 8:12; Mat 9:15; Mat 13:38; Mat 23:15.
and departed ] Probably to Bethany, to spend the last few days before His hour came in retirement. Comp. Mat 21:17; Mar 11:11; Luk 21:37.
did hide himself ] Rather, was hidden.
Fuente: The Cambridge Bible for Schools and Colleges
While ye have light – This implied two things:
1.That he was the light, or was the Messiah.
2.That he was soon to be taken away by death.
In this manner he answered their question – not directly, but in a way to convey the truth to their minds, and at the same time to administer to them a useful admonition. Jesus never aroused the prejudices of men unnecessarily, yet he never shrank from declaring to them the truth in some way, however unpalatable it might be.
Believe in the light – That is, in the Messiah, who is the light of the world.
That ye may be the children … – That ye may be the friends and followers of the Messiah. See the notes at Mat 1:1. Compare Joh 8:12; Eph 5:8; Now are ye light in the Lord; walk as children of light.
Did hide himself from them – Joh 8:59. He went out to Bethany, where he commonly passed the night, Luk 21:37.
Fuente: Albert Barnes’ Notes on the Bible
Verse 36. Children of light] Let the light, the truth of Christ, so dwell in and work by you that ye may be all light in the Lord: that as truly as a child is the produce of his own parent, and partakes of his nature, so ye may be children of the light, having nothing in you but truth and righteousness.
Did hide himself from them.] Either by rendering himself invisible, or by suddenly mingling with the crowd, so that they could not perceive him. See Joh 8:59. Probably it means no more than that he withdrew from them, and went to Bethany, as was his custom a little before his crucifixion; and concealed himself there during the night, and taught publicly every day in the temple. It was in the night season that they endeavoured to seize upon him, in the absence of the multitude.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He either expounds what he meant before, by his calling to them to walk in the light, viz. believing in him who is the true and great Light of the world; or else he declares faith in him to be their duty, as well as obedience to him, which is a point our Saviour had often before pressed. While I am amongst you, and when I shall be gone from you and the light of the gospel yet stayeth behind amongst you, embrace me, and receive me as your Saviour, and yield all obedience to the prescriptions of my gospel, that ye may be the children of light: this the apostle expounds and enlargeth upon, Eph 5:8-11. After Christ had spoken these things in Jerusalem, he departed to Bethany, where he obscured himself from his enemies.
Fuente: English Annotations on the Holy Bible by Matthew Poole
36. These things spake Jesus, anddeparted, and did hide himself from themHe who spake as neverman spake, and immediately after words fraught with unspeakabledignity and love, had to “hide Himself” from His auditors!What then must they have been? He retired, probably toBethany. (The parallels are: Mat 21:17;Luk 21:37).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
While ye have light, believe in the light,…. Receive the Messiah, and credit the Gospel revelation; this is an explanation of the exhortation in the preceding verse:
that ye may be the children of the light; that is, that they might appear to be such who are enlightened persons; and such are truly so, who are made light in the Lord, or who are enlightened by the Spirit of God to see their own sinfulness, impotency, and unrighteousness, and their need of Christ, and his righteousness and strength, and of salvation by him; and who are made meet, by the grace of God, to be partakers of the inheritance of the saints in light; and which is made manifest by believing in Christ, and walking on in him, as they have received him, and by walking honestly, as in the daytime, and circumspectly, not as fools, but as wise, for such walk as children of the light.
These things spake Jesus, and departed; from those Jews, as being unworthy of any further conversation with him; and from Jerusalem, very likely to Bethany, whither he frequently retired, especially at night, during the few days before the passover:
and did hide himself from them: for his safety, for he knew that they were irritated by what he said, and would seek to lay hold upon him, and deliver him to the sanhedrim; and whereas his hour was not yet fully come, there were a few more sands in the glass to run, he provided for his security, by absconding from them; and this was an emblem of his wholly removing from them, and leaving them, and their house, desolate; and it is very likely that from this time forward they saw him no more as ministering the word unto them; and also of his taking his Gospel from them in a little time, and of his hiding the things of it from them, which respected himself, and salvation by him.
Fuente: John Gill’s Exposition of the Entire Bible
Believe in the light ( ). That is, “believe in me as the Messiah” (John 8:12; John 9:5).
That ye may become sons of light ( ). Purpose clause with and second aorist subject of , to become. They were not “sons of light,” a Hebrew idiom (cf. John 17:12; Luke 16:8 with the contrast), an idiom used by Paul in 1Thess 5:5; Eph 5:8. It is equivalent to “enlightened men” (Bernard) and Jesus called his disciples the light of the world (Mt 5:14).
Hid himself from them ( ‘ ). Second aorist passive indicative of , late form (in LXX) for old , “was hidden from them,” as in 8:59. This part of verse 36 begins a new paragraph.
Fuente: Robertson’s Word Pictures in the New Testament
1) “While ye have light,” (hos to phos echete) “While you all have the light;- Both John the Baptist and Jesus had witnessed that Jesus was (exists as) the Light of the world, the light giver, the center of all spiritual and eternal hope and help, Joh 1:4-9; Joh 8:12.
2) “Believe in the light.” (pisteuete eisto phos) “You all believe in the light,” that was prophesied, foretold, sa 9:2; Mal 4:2; Who has now come, t 4:15, 16 The phrase “children of light” means of influence, as lightbearers for Him.
1 ) “That ye may be the children of light.” (hina huioi photos genesthe) “In order that you all may come to be (recognized as) heirs of light,” heirs of Him who has brought life and immortality to light, 2Ti 1:10. You all should continually be light-reflectors to help others. For this is what Jesus had already called His own church-followers, Mat 5:15-16; Eph 5:8.
4) “These things spake Jesus,” (tauta elalesen lesous) “These things Jesus spoke,” explained, advised, or instructed to a mass of hearers, and to His disciples in a public place, Joh 21:25.
5) “And departed, and did hide himself from them.” (kai apelthon ekrube ap’ a uton) “And upon going away he was hidden from them, “to avoid an insurrection, or a mob scene at the Passover season, Joh 8:59; Joh 11:54.
Fuente: Garner-Howes Baptist Commentary
36. Believe in the light. He exhorts them to retain by faith the possession of the light, for he gives the appellation, children of light, to those who, like true heirs, enjoy it to the end.
These things spoke Jesus. We might have wondered why he withdrew himself from them, when they were so eager to receive him; but from the other Evangelists it may easily be inferred that what is here said relates to adversaries, who burned with envy on account of the godly zeal of good and sincere disciples. For the strangers, who had gone out to meet Christ, followed him even to the temple, where he met with the saints and with the multitude of the inhabitants of the town.
Fuente: Calvin’s Complete Commentary
(36) While ye have light, believe in the light.Better, as above, According as ye have the light. The words are repeated and placed in the most emphatic position in the sentence.
That ye may be the children of light.Better, that ye may become sons of light. (Comp. for this phrase Notes on Joh. 17:12; Luk. 10:6; Luk. 16:8; also Eph. 5:8.) The thought here is the one familiar in St. John, that the believer should become like unto Him in whom he believed. Those who believed in the light should receive light, and become themselves centres whence light should radiate to others and illumine their own paths.
These things spake Jesus, and departed.(Comp. Note on Luk. 21:37.) He retired probably to Bethany.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
36. While ye have light The period for explanation is past. This people, though the light is beaming upon them, wilfully preferring their own corrupt prepossessions, shut out the light, and choose to walk in their own loved darkness. Jesus therefore gives them not interpretation but admonition.
Departed Abandoned them forever.
Did hide himself from them He retired to the privacy of his apostolic college.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘These things Jesus spoke, and he departed and hid himself from them’.
He had given them their opportunity and now that opportunity was over earlier than they might have thought. That His action was deliberate is stressed – He hid Himself. It may well have been that He was very tired with the pressures that were building up on Him and could endure the crowds no longer, or it may be that there were ideas building up among the crowds which could be dangerous before His time was come, or it may simply indicate that He did not want to be betrayed before His time. Whichever way it was many had had their last opportunity, for they had failed to believe. They probably thought that they would have many more chances, but they were wrong. We never know when our last chance may come.
Fuente: Commentary Series on the Bible by Peter Pett
36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.
Ver. 36. Whiles ye have the light ] God is but a while with men in the opportunities of grace; and this will be a bodkin one day at the hearts of unbelievers, that they “loved darkness rather than light;” viz. when they are cast into outer darkness.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
36. ] It is by believing on the Light, that men become sons of Light: see ch. Joh 1:12 .
Our Lord probably went to Bethany, Luk 21:37 .
Fuente: Henry Alford’s Greek Testament
Joh 12:36 . In Joh 12:36 it becomes evident that under He refers to Himself. He urges them to yield to that light in Him which penetrates the conscience. Thus they will become , see 1Th 5:5 , “children of light,” not “of the Light”. The expression is the ordinary form used by the Hebrews to indicate close connection; see Mat 8:12 ; Mat 9:15 , Mar 3:17 , Luk 16:8 , etc. To be is to be such as find their truest life in the truth, recognising and delighting in all that Christ reveals. “These words Jesus spoke and departed and was hidden from them.” His warning that the Light would not always be available for them was at once followed by its removal. Where He was hidden is not said.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Joh 12:36-43
36bThese things Jesus spoke, and He went away and hid Himself from them. 37But though He had performed so many signs before them, yet they were not believing in Him. 38This was to fulfill the word of Isaiah the prophet which he spoke: “Lord, who has believed our report? And to whom has the arm of the Lord been revealed?” 39For this reason they could not believe, for Isaiah said again, 40″He has blinded their eyes and He hardened their heart, so that they would not see with their eyes and perceive with their heart, and be converted and I heal them.” 41These things Isaiah said because he saw His glory, and he spoke of Him. 42Nevertheless many even of the rulers believed in Him, but because of the Pharisees they were not confessing Him, for fear that they would be put out of the synagogue; 43for they loved the approval of men rather than the approval of God.
Joh 12:37 What a sad comment. Spiritual blindness is terrible (cf. 2Co 4:4). This verse characterizes the unpardonable sin (see Special Topic at Joh 5:21).
Joh 12:38 “the word of Isaiah the prophet” This is a quote from the suffering servant passage of Isa 53:1.
Joh 12:39-40 These are difficult verses. Does God harden people so that they cannot respond? I have inserted my comments from Isa 6:9-10 and Rom 11:7 (see www.freebiblecommentary.mobi ).
Isa 6:9-10 As YHWH reveals His purpose for Isaiah’s ministry, He also reveals to Isaiah the response his message will have on Judah.
1. go, Isa 6:9, BDB 229, KB , Qal imperative
2. tell, Isa 6:9, BDB 55, KB , Qal perfect
3. keep listening, Isa 6:9, Qal imperative and Qal infinitive absolute of BDB 1033, KB 1570
4. but do not perceive, Isa 6:9, BDB 106, KB 122, Qal imperfect used in a jussive sense, cf. Isa 1:3; Isa 5:21; Isa 10:13; Isa 29:14
5. keep looking, Qal imperative and Qal infinitive absolute of BDB 906, KB 1157
6. but do not understand, Isa 6:9, BDB 393, KB 380, Qal imperfect used in a jussive sense
7. render the hearts of this people insensitive (lit. “fat”), Isa 6:10, BDB 1031, KB 1566, Hiphil imperative
8. their ears dull, Isa 6:10, BDB 457, KB 455, Hiphil imperative
9. and their eyes dim, Isa 6:10, BDB 1044, KB 1612, Hiphil imperative
These imperatives are followed by the consequences (three imperfects of previously used verbs, “see,” “hear,” and “perceive”). God knows (either by His foreknowledge or His hardening of their already wayward hearts/minds) that they will not respond and be saved.
1. lest they repent, BDB 996, KB 1427, Qal perfect negated
2. lest they be healed, BDB 950, KB 1272, Qal perfect negated
Isaiah will preach and though some may respond, the vast majority of his people/his society will not (cf. Rom 1:24; Rom 1:26; Rom 1:28; Eph 4:19) or cannot respond (cf. Isa 29:9-10; Deu 29:4; Mat 13:13; Rom 11:8)! Isaiah is not an evangelist here, but a prophet of covenant disobedience/consequences (cf. Mat 13:13; Mar 4:12; Luk 8:10). His message of hope is for a future day, not his day!
Rom 11:7 “the rest were hardened” This is an aorist passive indicative (cf. 2Co 3:14). The implication is that God hardened them (cf. Rom 11:8-10). The agent of hardening is the evil one (cf. 2Co 4:4). “Hardened” (pro) is a medical term for callousness or blindness (cf. Rom 11:25; 2Co 3:14; Eph 4:18). This same term is used of the Apostles in Mar 6:52. It is a different Greek term from Rom 9:18 (sklrun) which is the opposite of mercy (cf. Heb 3:8; Heb 3:15; Heb 4:7).
This verse is very clear and is a summary of Rom 11:1-6. Some who were chosen believed, some who were not chosen were hardened. However, this verse was not written in isolation, as a theological slogan. It was part of a sustained theological argument. There is a tension between the truth stated so clearly in this verse and the universal invitations of Romans 10. There is mystery here. But the solution is not to negate or minimize either of the horns of the dilemma, the paradoxical poles.
Joh 12:39 “For this reason they could not believe” This is an imperfect middle (deponent) indicative and a present active imperative. They were unable to continue in a faith relationship with Jesus. His miracles attracted them, but did not lead them into saving faith/trust in Jesus as the Messiah. In John “belief” has levels. All do not attain salvation. See notes at Joh 8:31-59.
“for Isaiah said again” Isa 6:10; Isa 43:8 refers to the hardness of the Jews’ hearts concerning the message of God through Isaiah (cf. Jer 5:21; Eze 12:2; Deu 29:2-4).
Joh 12:40 “heart” See Special Topic following.
SPECIAL TOPIC: THE HEART
Joh 12:41 “These things Isaiah said because he saw His glory” This is an assertion that OT prophets were informed about the Messiah (cf. Luk 24:27). See note on “glory” at Joh 1:14.
Joh 12:42 “Nevertheless many even of the rulers believed in Him” Jesus’ message did bear fruit (cf. Joh 12:11; Act 6:7). See Special Topic at Joh 2:23.
“they were not confessing Him” See SPECIAL TOPIC: CONFESSION at Joh 9:22-23.
“for fear that they would be put out of the synagogue” (cf. Joh 9:22; Joh 16:2).
Joh 12:43 This implies that true faith can be weak and fearful, even undeclared! John’s Gospel uses believe (pisteu) in several senses, from initial attraction to emotional response to true saving faith.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
in = on. Greek. eis. App-104.
be = become,
children = sons. App-108.
did hide Himself = was hidden.
from = away from. Greek. apo. App-104.
them: i, e. the Greeks of Joh 12:20. Compare Mat 10:5.
Fuente: Companion Bible Notes, Appendices and Graphics
36.] It is by believing on the Light, that men become sons of Light: see ch. Joh 1:12.
Our Lord probably went to Bethany, Luk 21:37.
Fuente: The Greek Testament
Joh 12:36. , the children of light) who remain always attached to the light, ch. Joh 8:35, The servant abideth not in the house for ever: but the Son abideth ever.-) that ye may become [not be, as Engl. Vers.]; inasmuch as ye are not so of yourselves.- . He departed and hid Himself) By this very act He intimated what would afterwards befal them [He would hide Himself from them]; Mat 23:39, Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.
Fuente: Gnomon of the New Testament
Joh 12:36
Joh 12:36
While ye have the light, believe on the light, that ye may become sons of light.-While Jesus was with them, they should believe in him that they may be children of the light-practice the truths taught as constituting the truth. To walk in the light we must appropriate the opportunity as it is offered to us.
These things spake Jesus, and he departed and hid himself from them.-[He withdrew from them so they could not find him. He departed from the temple, where he was never seen again. They never saw him again in the city until he was a prisoner in the hands of the Sanhedrin. It is a sad dark day when Jesus departs either from an individual, a city or a nation for the reason destruction is sure to follow. Unbelief closed their spiritual eyes against the truth Jesus presented and was the cause of his departing from them. Unbelief will damn the world today.]
Fuente: Old and New Testaments Restoration Commentary
believe: Joh 1:7, Joh 3:21, Isa 60:1, Act 13:47, Act 13:48
the children: Luk 16:8, Eph 5:8, 1Th 5:5, 1Th 5:8, 1Jo 2:9-11
and departed: Joh 8:59, Joh 10:39, Joh 10:40, Joh 11:54, Mat 21:17
Reciprocal: 2Ch 14:7 – while the land Psa 56:13 – the light Isa 2:5 – come ye Isa 55:6 – Seek Mal 4:2 – the Sun Mat 5:14 – the light Mar 8:13 – General Mar 11:19 – General Luk 13:35 – Ye shall not Luk 18:37 – they Luk 19:42 – in this Joh 1:5 – General Joh 7:33 – Yet Joh 9:5 – long Joh 12:35 – Walk Joh 12:46 – am Joh 13:33 – yet Act 26:18 – and to 1Jo 1:5 – that God 3Jo 1:4 – walk
Fuente: The Treasury of Scripture Knowledge
6
Jesus gave them one more parting exhortation to walk in the light that had been offered to them, then he disappeared from the crowd.
Fuente: Combined Bible Commentary
Joh 12:36. As ye have the light, believe in the light. Nay, not only let them come to the light, but let them take a higher step and believe in the light, that is, commit in trust their whole being to the light.
That ye may become sons of light,light your father, the element of your being, and no darkness at all in you. Such are the last words of Jesus which the Evangelist, in describing His active ministry, has thought fit to record. How strikingly do they remind us of the opening of the Gospel, and, after the manner of our Evangelist, bind apparently far distant parts of His work into one! In the Prologue we read of the Word that it shineth in the darkness, and the darkness overcame it not (Joh 12:5). Now that Word has become incarnate, has lived, has suffered, has been condemned to die, and for what? that we believing in Him, embracing Him in a true communion, taking His life, His light, into ourselves, may also become sons of light, shining in the darkness, and the darkness overcoming us not.
These things spake Jesus, and having gone away he was hidden from them. In chap. Joh 8:59 we were told that Jesus hid Himself, and went out of the temple. Here, as became the moment that closed His public ministry, the departure is more complete,marked by a finality which had no existence then. It is supposed by many commentators that He went to Bethany, and it may have been so. But the fact to be mainly observed is the fresh illustrations supplied by Johns silence of the manner in which, to his mind, the ideal surpasses the historic interest. The departure itself and the consequent close of Israels probation is the main point. All else passes out of view before sad reflection upon the unbelief which Israel has exhibited.
Fuente: A Popular Commentary on the New Testament
Verse 36
Did hide himself from them; by retiring to a private retreat upon the Mount of Olives, or in the gardens at its base, where he was accustomed to go, from this time, at night, for safety, and where he was safe from apprehension, until Judas, who knew the place, conducted the soldiers thither, and betrayed him.
John 12:39,40. A great many attempts have been made to put some construction upon these words, which will limit, in some degree, the absolute control which it seems to imply, on the part of Jehovah, over all the acts and emotions of man. These attempts are not, however, very successful. It is far easier to decide that some such mitigating construction is required, by our ideas of moral philosophy, than it is to find one, and satisfy our minds that the words will honestly bear it.
Fuente: Abbott’s Illustrated New Testament
Ver. 36.-While ye have the light, walk as children of the light. Believe in Me, who am the light of the world; believe that I am the Messiah, the Son of God, the Saviour of the world; believe in Me and my Gospel (so S. Cyril and Theophylact), that ye may be my children, and consequently the children of grace, charity, virtue, and sanctity in this life, and the children of the Resurrection, of happiness, and glory in the next life (see notes on 1Jo 1:5, Joh 1:4., Eph 5:8).
Tropologically. When thou feelest the enlightenment, the emotions, the breath of the Holy Spirit, act on them at once, for they come and go like lightning. As S. Francis, when he heard the voice of God, stopped short even on a journey, that he might listen to it, and at once put it into practice.
These things spake Jesus, and departed, and did hide Himself from them. Because He knew that they wished to take Him before the time appointed of the Father. So S. Chrysostom, Theophylact, and others. He hid Himself, probably at night, for by day He taught in the temple, and at night He withdrew to Mount Olivet, and thence to Bethany (see Luk 21:37).
“He withdrew Himself not,” says S. Augustine and Bede, “from those who began to believe in Him and to love Him. Not from those who came out with palm branches and praises to meet Him. But from those who saw Him indeed, but with an evil eye; because in truth they saw Him not, but in their blindness stumbled at that stone of offence.”
Symbolically. Rupertus says, “He hid Himself from them not in place but in grace; because He left them in their unbelief, He blinded and hardened them.”
Ver. 37.-But though He had done so many (, so great) miracles before them, yet they believed not on Him. S. Chrysostom and Euthymius think that He wrought many miracles at this special time to lead the Jews to believe in Him, which S. John omitted for the sake of brevity. But others consider, more correctly, that S. John spoke of the many miracles Christ had wrought during the whole course of His ministry. As if Christ said, I have proved by so many miracles that I am the Messiah, why have ye not believed in Me? Ye cannot expect more. I am about to die: believe on Me at once, before I go hence.
The reason why so few believed on Jesus, and the many did not was partly their animal life, by which they were tied down to earthly desires, and did not understand the heavenly blessings and that contempt for worldly things which Christ taught: and partly their fear of the Scribes and Chief Priests, whom they knew to be opposed to Christ, for the people follow the belief of those above them: and, partly the poverty, lowliness, and humility of Christ, which they themselves despised. For they hoped, and even now hope, that their Messiah would come with great pomp and wealth, as a second Solomon.
Ver. 38.–That the saying of Esaias, &c. The word “that” does not signify the end and purpose intended by God, but simply the result. The fulfilment of the prophecy resulted from the unbelief of the Jews. So S. Chrysostom, Cyril, and others.
The passage quoted is Isa 53:1, on which see a full comment.
Our report. Our hearing, the Hebrew word scemaa, hearing, being put for that which was heard by an ordinary Hebraism.
The arm of the Lord. That is Christ. (1.) So called as being “of one Substance with the Father,” as the arm is of the same substance as the body. (2.) Because Christ, as God, is the “arm” of the Father, His virtue and strength, whereby He works all things mightily. (3.) Because as man He performed, in the flesh, the mighty and powerful works of God. (So S. Augustine, Maldonatus, and others, on this passage; and S. Jerome on Is. liii. and S. Athanasius, “De communi essentia Patris et Filii et S . Sancti opus dubium.”) But it may be more simply understood of the Divine power which manifested itself in Christ’s miracles. The meaning being, How few Jews recognised the power of God, working as it did in Christ’s Person so many and great miracles. So Jansenius and Maldonatus.
Ver. 39.-Therefore they could not believe, because that Esaias said again, &c. The words “therefore” and “because” signify not the cause of their unbelief, as Calvin supposes, but marking the necessary consequence. It could not but be so, because it had been foretold, and Scripture cannot lie. But God foretold it, because He foresaw that through their freedom of will, their obstinacy and malice, they would not believe in Christ. God therefore saw that they would not believe, because they, of their own free will, would not do so. But they did not refuse to believe, because God foresaw that they would not believe. For their unbelief was prior to God’s foreseeing. God foresees the future, because it will surely come to pass. For God cannot foresee anything, unless it is presupposed that it will really take place. For the object which is seen is prior to the act of seeing it. For nothing can be seen but that which either now is, or hereafter will be. So S. Chrysostom, Jansenius, Maldonatus, and others.
But S. Augustine, and after him Toletus, explain it thus: the Jews could not believe in Christ, because they were hardened and blinded, as Isaiah foretold. But then the words “could not” do not signify absolute necessity, but either a moral, that is a great, difficulty, or else a conditional difficulty. That is to say, the Jews could not believe in Christ, supposing they continued to hold fast to their sins, darkness, and ignorance; and therefore blinded and hardened themselves by their own wickedness. For otherwise, though they were blinded and hardened, yet as having free will, and sufficient grace to enable them, they could (speaking abstractedly) give up their hardness of heart and turn to God.
He hath blinded their eyes, and hardened their hearts. Christ quotes Isa 6:9-10. Having fully explained this passage before, I will here briefly repeat what I there said. Observe then (1) that properly speaking the intellect is said to be blinded, but the affections and will to be hardened; (2) that the direct and proper cause of a man’s blindness and hardening, is his own free will and wickedness. See Wisdom 2: 21. The Arabic and Syriac versions understand it in this way, “their eyes are blinded, and their heart is hardened.” But yet God is said indirectly and in a less strict sense (improprie) to harden a man, because He gradually withdraws from Him the light of truth and grace, and allows opportunities of error and sin to be presented to him by the world, the flesh, and the devil, in punishment for his former sins.
Moreover, in Isaiah we read “blind thou the heart of this people,” these being the words of God to Isaiah. But it comes to the same meaning. For “blind thou,” is the same as “foretell that a man will, indirectly, be blinded by Me.” “He blinded” is then the same as ” He will blind.” The past is put for the future, to signify the certainty of the thing, that it will as surely come to pass as though it had already happened; that the Jews will be as surely blinded, as though they had been blinded already.
Ver. 41.-These things said Esaias, when he saw His glory, and spake of Him. The glory of Christ the Incarnate Son of God, who is spoken of in what preceded, and what follows. So SS. Augustine, Cyril, and all the Fathers, as against the Arians. It is therefore quite clear that Christ the Son of God is “of one substance ” with the Father, having the same substance, majesty, and glory with Him. For the Jews deny not that these words and that Divine glory pertain to God the Father, nor can there be any doubt on the matter. But here it is said that the same glory belongs to the Son. And it is plain that the same is the glory of the Holy Ghost (Act 28:25). And therefore when the Holy Trinity thus appeared to Isaiah, the Seraphim thrice exclaimed, Holy, Holy, Holy, &c.
This glory then which Isaiah saw, was that glorious vision in which the Essential Nature of the Holy Trinity and the Three Persons severally were represented in some ineffable manner by some outward symbol addressed to the imagination. But yet it was a kind of human appearance; for God appeared to Isaiah as a king seated on a lofty throne, and the prophet describes His countenance and His feet. And this appearance was most glorious, bright, and majestic. And accordingly, S. John terms it “glory.” Therefore Ribera, Maldonatus, Toletus, and others say that Isaiah in that vision most clearly discerned (as far as man can discern in this mortal state) the Three Persons in Unity of Essence. And this too both from the words of the Seraphim, as also from that most exalted revelation which was made to him. And therefore he says, “When he saw His glory,” when there was shown to him by revelation the Person of the Son as co-equal and consubstantial with the Father and the Holy Ghost. (See more on Is. vi. z).
Ver. 42.-Nevertheless among the chief rulers also many believed on Him, &c. By the chief rulers are not meant the chief priests and the magistrates, for they shortly afterwards took Jesus and put Him to death. But the chief persons, those who were pre-eminent for their wisdom, their authority, and their means, both among the priests and the common people. S. Rupertus. They therefore were convinced by the truth of Christ’s doctrine, by His holiness and miracles, but yet did not dare to confess Him openly, for the reason mentioned above, Joh 9:22.
Ver. 43.–For they loved the glory of men more than the glory of God. “Glory” may here be taken in an active sense. They loved to give glory to men-to the Jews, e.g., and the Pharisees-by saying that they were wise and sound teachers of the Law, rather than to Jesus Christ, by acknowledging Him to be the Messiah.
Secondly, in the passive sense (and this is the best meaning), they preferred to be glorified by men rather than by God, to hear the Pharisees say, “Ye are the true Israelites, who abide in the faith of your fathers, and prefer Moses to this innovator Jesus, and the ancient religion of the Israelites to the novelties of this sect of Christians.” So Augustine, Cyril, Bede, Chrysostom, Theophylact, and others. They therefore had the faith of Christ, but not charity. For if they had had it they would have loved the glory of Gad, rather than that of men, and would have professed with their lips the faith of Christ which they held in their heart. See Rom 10:10.
Many such are found at the present time in England, Germany, and Poland, who cherish in their minds faith and piety, but who dare not profess them outwardly, for fear of incurring the derision and scoffs of worldlings or heretics. Against these Christ thunders forth, “Whosoever shall be ashamed of Me and of my words,” &c. (Luk 9:26.)
The Gloss says wisely (quoting S. Augustine in loc.) The Cross is marked on the forehead, which is the seat of shame, to keep us from blushing at the Name of Christ, and seeking the praise of men rather than the praise of God.”
Ver. 44.-Jesus cried and said, He that believeth on Me, believeth not on Me (“only” as adds the Arabic version) but (also) on Him that sent Me. It is uncertain whether Jesus said these words at the same time as those which precede them (ver. 35), as Maldonatus thinks, i.e., before he hid Himself and withdrew (as I said, ver. 36), being there mentioned by anticipation, when in the regular order it should be placed at the end of the chapter; or at another time, as Theophylact supposes. It is in fact a question to be solved. For Christ in these last three days of His life, came back in the morning to the Temple. But when He saw that some believed not, and that others believed but did not dare to profess their faith, for shame, and for fear of the Pharisees, He cried with a loud voice, to drive away this shame and fear: “He that believeth in Me” believeth not in a mere poor and wretched man, but in a man who is also God, and he therefore “believes in God who sent Me,” in God the Father with Whom I am consubstantial. Be not ashamed of my poverty and humility, for though I am outwardly poor and humble, yet in my inward nature I am rich and highly exalted. For I am God of God. And therefore he that believeth in Me believeth in God. But what is more noble and glorious than to believe in God? What can he fear or be ashamed of who believes in God? S. Cyril adds, “Jesus cried out to signify that He did not wish to be worshipped in a cowardly and stealthy way, but that He wished us boldly and clearly to profess and proclaim the faith.” “Again He cried out,” says Rupertus, “because He had but little time left Him to preach in. He then who wishes to hear Me, to believe and be saved, should do so at once, for after three days no one will be able to hear Me.” And so S. Chrysostom says, “Why do ye fear to believe in Me? Faith in God comes through Me. just as he who drinks the water of the river, drinks he not of the source?” And S. Augustine, “Because the manhood only appeared to men, and the Godhead was latent, lest they should think Him to be only that which they saw (a man), and He wished Himself to be believed in (as God) the same and as great as the Father; He saith, ‘He that believeth in Me, believeth not in Me,’ that is, in that which He seeth, ‘but in Him who sent Me, that is, in the Father.'”
It is, however, quite plain that the Son is God, consubstantial with God the Father. The Arians denied this, and objected: He who believeth in the Apostles who were sent by God, believeth in God, and yet does not believe that the Apostles are gods. I reply by denying the conclusion. We believe the Apostles, but not in the Apostles. But Christ here says, “He who believeth in Me, believeth in Him who sent Me.” But no one believes in any one, excepting in Him who is God. If, then, we believe in Christ, we believe that He is God: and since there is but one God, we believe that He is numerically the same God with God the Father. And therefore He says, “He that believeth in Me, believeth in Him that sent Me;” He who believes in Me as God the Son, believes also in God My Father, for we have both one nature and one majesty. So SS. Augustine, Cyril, Theophylact, Euthymius, and others. Whence Christ adds, to make it clearer still, –
Ver. 45.-And he that seeth Me, seeth Him that sent Me. Because the nature of us both is one only. And just as through My manhood he sees the Godhead which is latent therein, so does he also see the Godhead of My Father, since it is one and the same. And so S. Augustine says, “He shows that there is no difference whatever between Himself and the Father, insomuch that He who seeth Him seeth the Father.”
Hear S. Cyril in the Council of Ephesus (speaking in our Lord’s name): “Oh, my faithful hearers, do not think meanly and humbly of Me. But rather be most fully persuaded of this respecting Me, that if ye believe in Me, ye will believe in Him who is not merely one among many, but in the Father Himself through Me His Son, and that though I became man for your sakes, yet am I in every respect equal to the Father, and in no respect whatever severed or separated from Him, inasmuch as I am endowed with the same nature, power, and glory with Him.”
Ver. 46.-I am come a Light into the world, &c. Christ calls Himself again and again the Light of the world, which sets forth the true faith in God, His worship, devotion towards Him, virtue, and all things which tend to our salvation, and also dispels the darkness of unbelief, idolatry, and all errors and vices, so that what the sun is in the material world, is He in the spiritual. “The word light,” says S. Cyril, “indicates Godhead, for it is the property of God to be the Light of the world. For God in His Essence is spiritual, uncreate, boundless Light, from which every created light, whether spiritual or material, whether of angels or men, whether of the sun or stars or of the elements, is derived as a ray from the Sun.” But it is the peculiar property of the Son that He proceeds from God the Father after the manner of a ray, and of light, according to the Nicene Creed: “Light of Light, Very God of Very God.” For He proceedeth from the Father by understanding and knowledge, as the verbal expression of the mind, which, like the brightest mirror, represents all things. As the Book of Wisdom says (Wis 7: 26), “It is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of His goodness.” And Heb 1:3, “Who being the brightness of His glory, and the image of His substance.” And Ecclus. 24:6 (Vulg.), “I made the never-failing Light to arise in the heavens.” These things are spoken of Christ as God. But as man He was sent by God the Father into the world, to enlighten it as the sun in the heavens, when overwhelmed with the darkness of ignorance, unbelief, and sin. See S. Joh 1:6-7.
Symbolically, S. Gregory (Moral. xxv. 4) says that eternal Light, which is God, the more changelessly it shines the more piercingly does it see. Even things which are hid it knows well, for it penetrates through all things, and keeps them in memory, because it changelessly abides. And consequently, whenever we conceive in our minds an unworthy thought, we sin in the light. Because It is present to us, even when we are not present to It. And when we walk in crooked ways we stumble against that, from which we are in our deserts far away. But when we believe that we are not seen, we keep our eyes closed in the sunlight. That is, we hide Him from ourselves, but not ourselves from Him.
The same S. Gregory (Epist. vii. 32, ad Dom.) says, “The warmth of the shepherd is the light of the flock. For the priest of the Lord should shine forth in his conduct and life, in order that the people committed to his charge may be able in the mirror of his life to choose what to follow, and see what to correct.”
Ver. 47.–And if any hear My words, and keep them not, I judge him not. That is, does not retain them in his mind, “believes them not,” as in the Greek, though the Vulgate, agreeing with the Syriac and Arabic, reads “Keep them not;” as Christ explains in the next verse. By the words “I judge him not,” Christ means, I came not into the world to judge it but to save it. But a man who believes not on Me, is at once condemned and judged by his own wickedness and unbelief, and also by the eternal decree of the Father. This is plain from what follows. So S. Cyril, Theophylact, Leontius, and others. See notes on chap. iii. 18. This decree of the Father I will execute at the day of judgment, when I shall return to judge the world, as I have now come to redeem it. S. Chrysostom says, “I judge not,” that is, I am not the cause of his ruin, but he is himself its cause in despising My words.
For I came not to judge the world, but to save the world. That is, the inhabitants of the world. “Now,” says S. Augustine, “is the time of mercy, hereafter the time of judgment.”
Ver. 48.-He that rejecteth Me, and receiveth not My words, hath one that judgeth him. He that believeth not My words will have God as his judge, who will judge him by Me at the judgment day. For, as S. Augustine says (de Trinit. i. 28), Christ will not judge by His human power, but by the power of the Word of God.
The word that I have spoken, the same shall judge him at the last day. S. Augustine (in loc.) understands by the “Word” Christ Himself, for He will be the judge. “He has sufficiently set forth that He will be the judge at the last day, for He spake of Himself. He announced Himself, He placed Himself as the Door by which He as Shepherd came in to the sheep.” Others more clearly, and with greater force, say, My word heard and not believed in by the Jews will accuse them at the day of judgment, and with mute voice will proclaim them worthy of hell. “That word,” says Rupertus, “which they heard, which they could not but know to be true, as approved by the wondrous testimony of His miracles, that word will judge, will reprove, will convict. But where will that judge be seated? What sentences of judgment will He give from His throne? He will be close at hand. He will hold His court within. He will proclaim full terribly in the conscience of each one His just sentence. There is a prosopopia. The word of Christ is here introduced as a person, and as a witness against unbelievers before Christ as Judge in the day of judgment.
Ver. 49.-For I have not spoken of Myself, &c. This gives the reason why the word of Christ would condemn the Jews, because He spake at the command of the Father, and therefore he who believed not in Him believed not in God. He who despised Him despised God, and would therefore experience Him as his judge. So the Syriac version. Rupertus somewhat differently says, “The word which I spake has the force of a judgment, for I speak not of Myself.” SS. Augustine, Ambrose, and Bede think that Christ is here speaking of Himself as God. I, as God, speak not from Myself, but from the Father who gave Me My Divine Nature, and with It omniscience, and My full power of saying and speaking. Hear S. Augustine, “In the Wisdom of the Father, which is the Word, are all the commands of the Father. But the command is said to be given, since He to whom it is given, is not of Himself. But to give to the Son is the same as begetting the Son.” “All these things were said,” says S. Chrysostom, “for their sakes that they might have no excuse.” And the Gloss, “The Father gave the command to the Son, by begetting Him, as His Very Word and Wisdom, as He gave Him life by begetting Him who is life.”
More simply S. Cyril and Chrysostom think that Christ is here speaking of Himself as man. For thus did He properly receive a command from the Father to say or speak this or that, and nothing else. Christ speaks of Himself in an humble manner, in order to move the haughty Jews, who believed Him not to be God. As if He said, “Granting that I am a mere man, as ye think, yet ye ought to believe Me, for I speak nothing of Myself, but all things which I speak I have heard of the Father.” Hence theologians infer (though some deny it) that Christ received a command from God for saying everything He said, and for doing everything He did. For if the Father commanded Him in these lesser matters, He did so in greater matters, as the working of miracles and mighty deeds. What Rupertus says is an adaptation to circumstances. “I have received a commandment from the Father what to say now forbearingly to those who gainsay Me, and what I shall pronounce terribly in the last judgment, when no one will dare to gainsay Me.”
What I shall say, and what I shall speak. Between saying and speaking there is this difference. To say (dicere) is solemnly to assert anything, to teach, to preach. To speak (loqui) is to say anything in a more familiar manner, colloquially. (See Varro, de Lingua Latina, lib. v., Cicero, de Oratore, and Quintilian, lib. x. chap. 7.)
Ver.50.-And I know that His commandment is life everlasting. The way which leads to eternal life. “If thou wouldest enter into life, keep the commandments.” It is also formally eternal life because the commandment of God is that eternal Law which lives in the eternal reason of things, in the living mind of God. But Christ is not speaking of this. And therefore He asserts that the command is eternal life, causally, because it causes, merits, and brings about eternal life. Christ says this, says S. Chrysostom, to induce the Jews to believe Him in those things which He spake by the command of the Father, to induce them by the hope of the highest reward, and consequently by the fear of the heaviest punishment if they do not believe in Him. He tacitly threatens them with this by way of antithesis. And to keep them from doubting this He boldly asserts it. I maintain, says Christ, and assert of My own sure knowledge, that the command of God is the cause of eternal life. I have heard it from God Himself, and I therefore know fully and surely that it has been decreed by Him as an inviolable law. In like manner Christ says, “This is life eternal” (that is, the way to life eternal), “to know Thee the only true God, and Jesus Christ whom Thou hast sent” (Joh 17:3).
Christ alludes to Ecclus. i. 5, “The Word of God Most High is a fountain of wisdom, and the entrance thereto everlasting commandments;” and to Baruch iii. 9. “If then,” says S. Augustine (Serm. clxxxvi. (nunc cclxvii.) De Temp.), “ye wish to have the Holy Spirit, hold fast to charity, love the truth, long for unity, and ye will attain to eternity.”
Christ therefore summed up all His teaching to the people in this saying, “His commandment is eternal life,” in order, when he was now going to death, to impress on the Jews and on all who should come after the perpetual memory of eternity, and a longing for life everlasting; to stimulate them to follow His faith and examples. For nothing so stimulates the mind for good, as a serious and frequent meditation on eternity. As the Psalmist says (Psa 119:96), “I have seen an end of all perfection, but Thy commandment is exceeding broad.” This means, all sublunary things have an end, but the commandment of God has no end. It endures for ever, and leads those who keep it to a blessed eternity, but those who despise it to eternal punishments. Sufferings are momentary, but delights are eternal. But momentary are our delights, our sufferings eternal.
Symbolically, S. Augustine says, “If the Son Himself is eternal life, and the commandment of God is eternal life, what else is meant, but that I am the commandment of the Father?”
Whatsoever I speak therefore (“in announcing Myself to be the Word,” says the Interlinear Gloss), even as the Father said unto Me, so I speak. That is, “As He who is True begat Me who am Truth, so I the Truth proclaim Myself as Truth.” And S. Augustine, “Just as the Father spake as being True, so does the Son speak as being the Truth; the True begat the Truth.”
The genuine printed commentary of S. Cyril here begins again.
Fuente: Cornelius Lapide Commentary
12:36 While ye have light, believe in the light, that ye may be the {g} children of light. These things spake Jesus, and departed, and did hide himself from them.
(g) That is, partakers of light.
Fuente: Geneva Bible Notes
Jesus had just told His hearers that the Light would not be with them much longer. He withdrew from them again giving them a foretaste of what He had just predicted (cf. Joh 8:59; Joh 11:54). His departure should have motivated them to believe on Him. So ends John’s account of Jesus’ public ministry.