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John 12:37
Verse
Context
Belief and Unbelief
36While you have the Light, believe in the Light, so that you may become sons of light.” After Jesus had spoken these things, He went away and was hidden from them.37Although Jesus had performed so many signs in their presence, they still did not believe in Him. 38This was to fulfill the word of Isaiah the prophet: “Lord, who has believed our message? And to whom has the arm of the Lord been revealed?”
Sermons
Willie Mullan
Jim Cymbala
Tom OrrTom OrrMichael Haykin
Mike Gilchrist
John VissersSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Yet they believed not on him - Though the miracles were wrought for this very purpose, that they might believe in Christ, and escape the coming wrath, and every evidence given that Jesus was the Messiah, yet they did not believe; but they were blinded by their passions, and obstinately hardened their hearts against the truth.
Jamieson-Fausset-Brown Bible Commentary
It is the manner of this Evangelist alone to record his own reflections on the scenes he describes; but here, having arrived at what was virtually the close of our Lord's public ministry, he casts an affecting glance over the fruitlessness of His whole ministry on the bulk of the now doomed people. though he had done so many miracles--The word used suggests their nature as well as number.
John Gill Bible Commentary
That the saying of Esaias the prophet might be fulfilled,.... For though this was not the end of these men in disbelieving Christ, that the words of Isaiah might be fulfilled, yet hereby they were eventually fulfilled; and though the predictions of the prophet had no such influence on the wills of these men, as to lay upon them a coactive necessity, or force them to do, or to answer to the things foretold; yet they were to have, and had an infallible event or completion, otherwise the foreknowledge of God, and the authority of the prophetic writings, could not be maintained: which he spake in Isa 53:1; Lord, who hath believed our report? which words the prophet delivered by way of complaint to God the Father; not so much with respect to his own time, and the men of it, as to the times of Christ, and his apostles, whom he represents; for the whole chapter is a prophecy of the Messiah, and suggests, that in those times there would be but few that would believe the report made in the ministry of the Gospel, concerning the Messiah, his person, office, and grace; though so true in itself, and so much confirmed by miracles, and mighty deeds; the reason of which, he intimates, would be his outward mean appearance in the world; and which, it is certain, was the true reason, God denying the influence of his powerful and special grace, as follows: and to whom hath the arm of the Lord been revealed? meaning either the Gospel, which is the power of God unto salvation, and which was bid from the wise and prudent; or the Lord Jesus Christ himself, who is the power of God, by whom he made the heavens and the earth, and upholds them in their being, and by whom he has redeemed and saved his people; and who was not revealed neither to them in the ministry of the word, nor in them the hope of glory: or the Holy Spirit is meant, the finger of God, by whom these surprising miracles were done; and yet he did not exert himself in these persons, in the special operations of his grace; or the powerful and efficacious grace of God itself is designed, which was not put forth, and did not attend the report of the Gospel, and therefore it was not believed.
Matthew Henry Bible Commentary
We have here the honour done to our Lord Jesus by the Old Testament prophets, who foretold and lamented the infidelity of the many that believed not on him. It was indeed a dishonour and grief to Christ that his doctrine met with so little acceptance and so much opposition; but this takes off the wonder and reproach, makes the offence of it to cease, and made it no disappointment to Christ, that herein the scriptures were fulfilled. Two things are here said concerning this untractable people, and both were foretold by the evangelical prophet Isaiah, that they did not believe, and that they could not believe. I. They did not believe (Joh 12:37): Though he had done so many miracles before them, which, one would think, should have convinced them, yet they believed not, but opposed him. Observe, 1. The abundance of the means of conviction which Christ afforded them: He did miracles, so many miracles; tosauta sēmeia signifying both so many and so great. This refers to all the miracles he had wrought formerly; nay, the blind and lame now came to him into the temple, and he healed them, Mat 21:14. His miracles were the great proof of his mission, and on the evidence of them he relied. Two things concerning them he here insists upon: - (1.) The number of them; they were many, - various and of divers kinds; numerous and often repeated; and every new miracle confirmed the reality of all that went before. The multitude of his miracles was not only a proof of his unexhausted power, but gave the greater opportunity to examine them; and, if there had been a cheat in them, it was morally impossible but that in some or other of them it would have been discovered; and, being all miracles of mercy, the more there were the more good was done. (2.) The notoriety of them. He wrought these miracles before them, not at a distance, not in a corner, but before many witnesses, appearing to their own eyes. 2. The inefficacy of these means: Yet they believed not on him. They could not gainsay the premises, and yet would not grant the conclusion. Note, The most plentiful and powerful means of conviction will not of themselves work faith in the depraved prejudiced hearts of men. These saw, and yet believed not. 3. The fulfilling of the scripture in this (Joh 12:38): That the saying of Esaias might be fulfilled. Not that these infidel Jews designed the fulfilling of the scripture (they rather fancied those scriptures which speak of the church's best sons to be fulfilled in themselves), but the event exactly answered the prediction, so that (ut for ita ut) this saying of Esaias was fulfilled. The more improbable any event is, the more does a divine foresight appear in the prediction of it. One could not have imagined that the kingdom of the Messiah, supported with such pregnant proofs, should have met with so much opposition among the Jews, and therefore their unbelief is called a marvellous work, and a wonder, Isa 29:14. Christ himself marvelled at it, but it was what Isaiah foretold (Isa 53:1), and now it is accomplished. Observe, (1.) The gospel is here called their report: Who has believed, tē akon hēmōn - our hearing, which we have heard from God, and which you have heard from us. Our report is the report that we bring, like the report of a matter of fact, or the report of a solemn resolution in the senate. (2.) It is foretold that a few comparatively of those to whom this report is brought will be persuaded to give credit to it. Many hear it, but few heed it and embrace it: Who hath believed it? Here and there one, but none to speak of; not the wise, not the noble; it is to them but a report which wants confirmation. (3.) It is spoken of as a thing to be greatly lamented that so few believe the report of the gospel. Lord is here prefixed from the Septuagint, but is not in the Hebrew, and intimates a sorrowful account brought to God by the messengers of the cold entertainment which they and their report had; as the servant came, and showed his lord all these things, Luk 14:21. (4.) The reason why men believe not the report of the gospel is because the arm of the Lord is not revealed to them, that is, because they do not acquaint themselves with, and submit themselves to, the grace of God; they do not experimentally know the virtue and fellowship of Christ's death and resurrection, in which the arm of the Lord is revealed. They saw Christ's miracles, but did not see the arm of the Lord revealed in them. II. They could not believe, and therefore they could not because Esaias said, He hath blinded their eyes. This is a hard saying, who can explain it? We are sure that God is infinitely just and merciful, and therefore we cannot think there is in any such an impotency to good, resulting from the counsels of God, as lays them under a fatal necessity of being evil. God dams none by mere sovereignty; yet it is said, They could not believe. St. Austin, coming in course to the exposition of these words, expresses himself with a holy fear of entering upon an enquiry into this mystery. Justa sunt judicia ejus, sed occulta - His judgments are just, but hidden. 1. They could not believe, that is, they would not; they were obstinately resolved in their infidelity; thus Chrysostom and Austin incline to understand it; and the former gives divers instances of scripture of the putting of an impotency to signify the invincible refusal of the will, as Gen 37:4, They could not speak peaceably to him. And Joh 7:7. This is a moral impotency, like that of one that is accustomed to do evil, Jer 13:23. But, 2. They could not because Esaias had said, He hath blinded their eyes. Here the difficulty increases; it is certain that God is not the author of sin, and yet, (1.) There is a righteous hand of God sometimes to be acknowledged in the blindness and obstinacy of those who persist in impenitency and unbelief, by which they are justly punished for their former resistance of the divine light and rebellion against the divine law. If God withhold abused grace, and give men over to indulged lusts, - if he permit the evil spirit to do his work on those that resisted the good Spirit, - and if in his providence he lay stumbling-blocks in the way of sinners, which confirm their prejudices, then he blinds their eyes, and hardens their hearts, and these are spiritual judgments, like the giving up of idolatrous Gentiles to vile affections, and degenerate Christians to strong delusions. Observe the method of conversion implied here, and the steps taken in it. [1.] Sinners are brought to see with their eyes, to discern the reality of divine things and to have some knowledge of them. [2.] To understand with their heart, to apply these things to themselves; not only to assent and approve, but to consent and accept. [3.] To be converted, and effectually turned from sin to Christ, from the world and the flesh to God, as their felicity and portion. [4.] Then God will heal them, will justify and sanctify them; will pardon their sins, which are as bleeding wounds, and mortify their corruptions, which are as lurking diseases. Now when God denies his grace nothing of this is done; the alienation of the mind fRom. and its aversion to, God and the divine life, grow into a rooted and invincible antipathy, and so the case becomes desperate. (2.) Judicial blindness and hardness are in the word of God threatened against those who wilfully persist in wickedness, and were particularly foretold concerning the Jewish church and nation. Known unto God are all his works, and all ours too. Christ knew before who would betray him, and spoke of it, Joh 6:70. This is a confirmation of the truth of scripture prophecies, and thus even the unbelief of the Jews may help to strengthen our faith. It is also intended for caution to particular persons, to beware lest that come upon them which was spoken of in the prophets, Act 13:40. (3.) What God has foretold will certainly come to pass, and so, by a necessary consequence, in order of arguing, it might be said that therefore they could not believe, because God by the prophets had foretold they would not; for such is the knowledge of God that he cannot be deceived in what he foresees, and such his truth that he cannot deceive in what he foretels, so that the scripture cannot be broken. Yet be it observed that the prophecy did not name particular persons; so that it might not be said, "Therefore such a one and such a one could not believe, because Esaias had said so and so;" but it pointed at the body of the Jewish nation, which would persist in their infidelity till their cities were wasted without inhabitants, as it follows (Isa 6:11, Isa 6:12); yet still reserving a remnant (Isa 6:13, in it shall be a tenth), which reserve was sufficient to keep a door of hope open to particular persons; for each one might say, Why may not I be of that remnant? Lastly, The evangelist, having quoted the prophecy, shows (Joh 12:41) that it was intended to look further than the prophet's own days, and that its principal reference was to the days of the Messiah: These things said Esaias when he saw his glory, and spoke of him. 1. We read in the prophecy that this was said to Esaias, Isa 6:8, Isa 6:9. But here we are told that it was said by him to the purpose. For nothing was said by him as a prophet which was not first said to him; nor was any thing said to him which was not afterwards said by him to those to whom he was sent. See Isa 21:10. 2. The vision which the prophet there had of the glory of God is here said to be his seeing the glory of Jesus Christ: He saw his glory. Jesus Christ therefore is equal in power and glory with the Father, and his praises are equally celebrated. Christ had a glory before the foundation of the world, and Esaias saw this. 3. It is said that the prophet there spoke of him. It seems to have been spoken of the prophet himself (for to him the commission and instructions were there given), and yet it is here said to be spoken of Christ, for as all the prophets testified of him so they all typified him. This they spoke of him, that as to many his coming would be not only fruitless, but fatal, a savour of death unto death. It might be objected against his doctrine, If it was from heaven, why did not the Jews believe it? But this is an answer to it; it was not for want of evidence, but because their heart was made fat, and their ears were heavy. It was spoken of Christ, that he should be glorified in the ruin of an unbelieving multitude, as well as in the salvation of a distinguished remnant.
Tyndale Open Study Notes
12:37 Jesus’ work was finished, yet most of the people . . . did not believe in him. His sermons before the world were complete and the signs had been displayed, but he was rejected (1:11).
John 12:37
Belief and Unbelief
36While you have the Light, believe in the Light, so that you may become sons of light.” After Jesus had spoken these things, He went away and was hidden from them.37Although Jesus had performed so many signs in their presence, they still did not believe in Him. 38This was to fulfill the word of Isaiah the prophet: “Lord, who has believed our message? And to whom has the arm of the Lord been revealed?”
- Scripture
- Sermons
- Commentary
(John) His Own Nation Received Him Not
By Willie Mullan1.6K1:00:01RejectionMAT 5:16JHN 12:37JHN 13:34JHN 14:2JHN 15:26JHN 17:202CO 8:9In this sermon, the preacher reflects on the capacity of the nation and the immutability of the world. He emphasizes the activity of the Lord and the deity of the tongue. The preacher also discusses the mentality of the rulers and the simplicity of the gospel. He encourages the audience to examine the miracles performed by Jesus in the twelve chapters of the Bible and highlights the lack of belief despite witnessing these wonders. The sermon concludes by mentioning that Jesus turns his attention to his own followers and begins teaching them important truths.
From Won't to Can't
By Jim Cymbala1.3K28:59OvercomingMAT 1:21MAT 7:7JHN 12:37JHN 12:46ROM 3:23ROM 6:23REV 3:20In this sermon, the preacher focuses on the lack of belief in Jesus despite witnessing his miraculous signs. He emphasizes that people choose not to believe rather than being unable to believe. The preacher highlights three reasons why people refuse to believe: pride, reluctance to ask for forgiveness, and unwillingness to surrender their lives to Christ. He then discusses the story of David, who experienced turmoil and lack of peace due to his sins until he confessed and sought forgiveness from God. The preacher emphasizes that God is eager to forgive and offers pardon and joy through Jesus Christ.
(Christ in Isaiah) Part 1
By Tom Orr1.0K1:07:15ISA 52:13ISA 66:22MAT 6:33JHN 12:37In this sermon, the speaker begins by discussing the importance of the introduction to their study on Christ. They reference the opening of the New Testament with John the Baptist as the voice in the wilderness, and the end of Isaiah with the call to go for the Lord. The speaker emphasizes that it is more important to focus on who we are rather than what we do. They also mention the conversation between the three persons of the Trinity, highlighting the response of "Here am I, send me." The speaker then talks about filling the gaps in our lives with God's presence and concludes by referencing a passage in the Bible describing heavenly beings in the presence of God.
(Christ in Isaiah) Part 4
By Tom Orr77251:17ISA 1:6ISA 6:10ISA 53:1ISA 53:5ISA 63:1ISA 64:6JHN 12:37In this sermon, the preacher focuses on the concept of the servant in the book of Isaiah, specifically in chapters 52 and 53. The preacher emphasizes the importance of spreading the message of the good news and asks who has believed their report. The preacher highlights the significance of Jesus as the servant who startled many nations and the test of faith that he faced. The sermon concludes with a discussion of Isaiah 53, where the speaker explores the question of who has believed the report of the servant and the revelation of the arm of the Lord.
Andrew Fuller
By Michael Haykin7141:28:35MAT 6:33JHN 12:37ROM 6:14In this sermon, the speaker discusses the teachings of Andrew Fuller, particularly his book "The Gospel Worthy of All Acceptation." Fuller emphasized that unbelievers and sinners should trust in Christ rather than focusing on whether they are among the elect. The urgency of sharing the gospel is highlighted through two examples, where ministers preached early in the morning to ensure that those who needed to hear the word could do so. Fuller also learned from his experiences that looking within oneself is not necessary for coming to Christ, conversion leads to a change in lifestyle, and there is a transformation in the affections of the heart.
The Two Final Calls
By Mike Gilchrist71427:44Holy SpiritMAT 6:33JHN 12:37JHN 12:39In this sermon, the speaker recounts a personal story about his friend Shorty who passed away at a young age. The speaker emphasizes the importance of getting right with God and warns that there are consequences for not doing so. He shares how Shorty's death served as a wake-up call for others who were living without Christ. The speaker emphasizes God's love and desire for people to turn to Him, even when they make mistakes.
John's Gospel - Understanding Unbelief
By John Vissers64434:38UnbeliefISA 6:10ISA 53:1MRK 4:12JHN 12:37ROM 10:16In this sermon, the preacher discusses the purpose of parables in the Bible, specifically in Mark chapter 4 and verse 12. He explains that parables are not meant to make things clear, but rather to hide the depth of the revelation and harden hearts. The preacher also references Isaiah 53-1 and Romans 10:16 to highlight the reality of unbelief among the Jews. He emphasizes that God's purpose in election will stand and that faith is a gift that some people have not received. The sermon concludes with a prayer for God to prepare the hearts of the listeners to receive His Word.
Revival Fire
By Jackie Pullinger371:46:24RevivalCompassion for the PoorSeeing JesusJHN 12:37Jackie Pullinger emphasizes the necessity of truly seeing Jesus to understand our calling and responsibilities towards the needy. She illustrates that many people, despite witnessing miracles, fail to believe because they do not truly see Jesus for who He is. Pullinger challenges the congregation to open their eyes to the suffering around them and to respond with compassion, as exemplified by the Good Samaritan. She encourages believers to recognize their own poverty and to trust in God's provision as they serve others, asserting that true revival comes from seeing and responding to the needs of the world. Ultimately, she calls for a heart transformation that leads to action, urging everyone to embrace their role in bringing hope and healing to those in need.
On Reserve in Communicating Religious Knowledge
By J.H. Newman0PRO 25:2MAT 13:13LUK 8:10JHN 12:37HEB 12:29J.H. Newman preaches about the remarkable mode of concealment in God's dealings with mankind, showing a tendency to conceal sacred truths until individuals are worthy to receive them. This concealment is not a mark of punishment or anger, but a way to protect individuals from harm if they are not ready for the knowledge. The sermon explores how God's manifestations of Himself, teachings by parables, miracles, and incidents all imply a reserve in revealing divine truths, leading to important practical reflections and moral understandings.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Yet they believed not on him - Though the miracles were wrought for this very purpose, that they might believe in Christ, and escape the coming wrath, and every evidence given that Jesus was the Messiah, yet they did not believe; but they were blinded by their passions, and obstinately hardened their hearts against the truth.
Jamieson-Fausset-Brown Bible Commentary
It is the manner of this Evangelist alone to record his own reflections on the scenes he describes; but here, having arrived at what was virtually the close of our Lord's public ministry, he casts an affecting glance over the fruitlessness of His whole ministry on the bulk of the now doomed people. though he had done so many miracles--The word used suggests their nature as well as number.
John Gill Bible Commentary
That the saying of Esaias the prophet might be fulfilled,.... For though this was not the end of these men in disbelieving Christ, that the words of Isaiah might be fulfilled, yet hereby they were eventually fulfilled; and though the predictions of the prophet had no such influence on the wills of these men, as to lay upon them a coactive necessity, or force them to do, or to answer to the things foretold; yet they were to have, and had an infallible event or completion, otherwise the foreknowledge of God, and the authority of the prophetic writings, could not be maintained: which he spake in Isa 53:1; Lord, who hath believed our report? which words the prophet delivered by way of complaint to God the Father; not so much with respect to his own time, and the men of it, as to the times of Christ, and his apostles, whom he represents; for the whole chapter is a prophecy of the Messiah, and suggests, that in those times there would be but few that would believe the report made in the ministry of the Gospel, concerning the Messiah, his person, office, and grace; though so true in itself, and so much confirmed by miracles, and mighty deeds; the reason of which, he intimates, would be his outward mean appearance in the world; and which, it is certain, was the true reason, God denying the influence of his powerful and special grace, as follows: and to whom hath the arm of the Lord been revealed? meaning either the Gospel, which is the power of God unto salvation, and which was bid from the wise and prudent; or the Lord Jesus Christ himself, who is the power of God, by whom he made the heavens and the earth, and upholds them in their being, and by whom he has redeemed and saved his people; and who was not revealed neither to them in the ministry of the word, nor in them the hope of glory: or the Holy Spirit is meant, the finger of God, by whom these surprising miracles were done; and yet he did not exert himself in these persons, in the special operations of his grace; or the powerful and efficacious grace of God itself is designed, which was not put forth, and did not attend the report of the Gospel, and therefore it was not believed.
Matthew Henry Bible Commentary
We have here the honour done to our Lord Jesus by the Old Testament prophets, who foretold and lamented the infidelity of the many that believed not on him. It was indeed a dishonour and grief to Christ that his doctrine met with so little acceptance and so much opposition; but this takes off the wonder and reproach, makes the offence of it to cease, and made it no disappointment to Christ, that herein the scriptures were fulfilled. Two things are here said concerning this untractable people, and both were foretold by the evangelical prophet Isaiah, that they did not believe, and that they could not believe. I. They did not believe (Joh 12:37): Though he had done so many miracles before them, which, one would think, should have convinced them, yet they believed not, but opposed him. Observe, 1. The abundance of the means of conviction which Christ afforded them: He did miracles, so many miracles; tosauta sēmeia signifying both so many and so great. This refers to all the miracles he had wrought formerly; nay, the blind and lame now came to him into the temple, and he healed them, Mat 21:14. His miracles were the great proof of his mission, and on the evidence of them he relied. Two things concerning them he here insists upon: - (1.) The number of them; they were many, - various and of divers kinds; numerous and often repeated; and every new miracle confirmed the reality of all that went before. The multitude of his miracles was not only a proof of his unexhausted power, but gave the greater opportunity to examine them; and, if there had been a cheat in them, it was morally impossible but that in some or other of them it would have been discovered; and, being all miracles of mercy, the more there were the more good was done. (2.) The notoriety of them. He wrought these miracles before them, not at a distance, not in a corner, but before many witnesses, appearing to their own eyes. 2. The inefficacy of these means: Yet they believed not on him. They could not gainsay the premises, and yet would not grant the conclusion. Note, The most plentiful and powerful means of conviction will not of themselves work faith in the depraved prejudiced hearts of men. These saw, and yet believed not. 3. The fulfilling of the scripture in this (Joh 12:38): That the saying of Esaias might be fulfilled. Not that these infidel Jews designed the fulfilling of the scripture (they rather fancied those scriptures which speak of the church's best sons to be fulfilled in themselves), but the event exactly answered the prediction, so that (ut for ita ut) this saying of Esaias was fulfilled. The more improbable any event is, the more does a divine foresight appear in the prediction of it. One could not have imagined that the kingdom of the Messiah, supported with such pregnant proofs, should have met with so much opposition among the Jews, and therefore their unbelief is called a marvellous work, and a wonder, Isa 29:14. Christ himself marvelled at it, but it was what Isaiah foretold (Isa 53:1), and now it is accomplished. Observe, (1.) The gospel is here called their report: Who has believed, tē akon hēmōn - our hearing, which we have heard from God, and which you have heard from us. Our report is the report that we bring, like the report of a matter of fact, or the report of a solemn resolution in the senate. (2.) It is foretold that a few comparatively of those to whom this report is brought will be persuaded to give credit to it. Many hear it, but few heed it and embrace it: Who hath believed it? Here and there one, but none to speak of; not the wise, not the noble; it is to them but a report which wants confirmation. (3.) It is spoken of as a thing to be greatly lamented that so few believe the report of the gospel. Lord is here prefixed from the Septuagint, but is not in the Hebrew, and intimates a sorrowful account brought to God by the messengers of the cold entertainment which they and their report had; as the servant came, and showed his lord all these things, Luk 14:21. (4.) The reason why men believe not the report of the gospel is because the arm of the Lord is not revealed to them, that is, because they do not acquaint themselves with, and submit themselves to, the grace of God; they do not experimentally know the virtue and fellowship of Christ's death and resurrection, in which the arm of the Lord is revealed. They saw Christ's miracles, but did not see the arm of the Lord revealed in them. II. They could not believe, and therefore they could not because Esaias said, He hath blinded their eyes. This is a hard saying, who can explain it? We are sure that God is infinitely just and merciful, and therefore we cannot think there is in any such an impotency to good, resulting from the counsels of God, as lays them under a fatal necessity of being evil. God dams none by mere sovereignty; yet it is said, They could not believe. St. Austin, coming in course to the exposition of these words, expresses himself with a holy fear of entering upon an enquiry into this mystery. Justa sunt judicia ejus, sed occulta - His judgments are just, but hidden. 1. They could not believe, that is, they would not; they were obstinately resolved in their infidelity; thus Chrysostom and Austin incline to understand it; and the former gives divers instances of scripture of the putting of an impotency to signify the invincible refusal of the will, as Gen 37:4, They could not speak peaceably to him. And Joh 7:7. This is a moral impotency, like that of one that is accustomed to do evil, Jer 13:23. But, 2. They could not because Esaias had said, He hath blinded their eyes. Here the difficulty increases; it is certain that God is not the author of sin, and yet, (1.) There is a righteous hand of God sometimes to be acknowledged in the blindness and obstinacy of those who persist in impenitency and unbelief, by which they are justly punished for their former resistance of the divine light and rebellion against the divine law. If God withhold abused grace, and give men over to indulged lusts, - if he permit the evil spirit to do his work on those that resisted the good Spirit, - and if in his providence he lay stumbling-blocks in the way of sinners, which confirm their prejudices, then he blinds their eyes, and hardens their hearts, and these are spiritual judgments, like the giving up of idolatrous Gentiles to vile affections, and degenerate Christians to strong delusions. Observe the method of conversion implied here, and the steps taken in it. [1.] Sinners are brought to see with their eyes, to discern the reality of divine things and to have some knowledge of them. [2.] To understand with their heart, to apply these things to themselves; not only to assent and approve, but to consent and accept. [3.] To be converted, and effectually turned from sin to Christ, from the world and the flesh to God, as their felicity and portion. [4.] Then God will heal them, will justify and sanctify them; will pardon their sins, which are as bleeding wounds, and mortify their corruptions, which are as lurking diseases. Now when God denies his grace nothing of this is done; the alienation of the mind fRom. and its aversion to, God and the divine life, grow into a rooted and invincible antipathy, and so the case becomes desperate. (2.) Judicial blindness and hardness are in the word of God threatened against those who wilfully persist in wickedness, and were particularly foretold concerning the Jewish church and nation. Known unto God are all his works, and all ours too. Christ knew before who would betray him, and spoke of it, Joh 6:70. This is a confirmation of the truth of scripture prophecies, and thus even the unbelief of the Jews may help to strengthen our faith. It is also intended for caution to particular persons, to beware lest that come upon them which was spoken of in the prophets, Act 13:40. (3.) What God has foretold will certainly come to pass, and so, by a necessary consequence, in order of arguing, it might be said that therefore they could not believe, because God by the prophets had foretold they would not; for such is the knowledge of God that he cannot be deceived in what he foresees, and such his truth that he cannot deceive in what he foretels, so that the scripture cannot be broken. Yet be it observed that the prophecy did not name particular persons; so that it might not be said, "Therefore such a one and such a one could not believe, because Esaias had said so and so;" but it pointed at the body of the Jewish nation, which would persist in their infidelity till their cities were wasted without inhabitants, as it follows (Isa 6:11, Isa 6:12); yet still reserving a remnant (Isa 6:13, in it shall be a tenth), which reserve was sufficient to keep a door of hope open to particular persons; for each one might say, Why may not I be of that remnant? Lastly, The evangelist, having quoted the prophecy, shows (Joh 12:41) that it was intended to look further than the prophet's own days, and that its principal reference was to the days of the Messiah: These things said Esaias when he saw his glory, and spoke of him. 1. We read in the prophecy that this was said to Esaias, Isa 6:8, Isa 6:9. But here we are told that it was said by him to the purpose. For nothing was said by him as a prophet which was not first said to him; nor was any thing said to him which was not afterwards said by him to those to whom he was sent. See Isa 21:10. 2. The vision which the prophet there had of the glory of God is here said to be his seeing the glory of Jesus Christ: He saw his glory. Jesus Christ therefore is equal in power and glory with the Father, and his praises are equally celebrated. Christ had a glory before the foundation of the world, and Esaias saw this. 3. It is said that the prophet there spoke of him. It seems to have been spoken of the prophet himself (for to him the commission and instructions were there given), and yet it is here said to be spoken of Christ, for as all the prophets testified of him so they all typified him. This they spoke of him, that as to many his coming would be not only fruitless, but fatal, a savour of death unto death. It might be objected against his doctrine, If it was from heaven, why did not the Jews believe it? But this is an answer to it; it was not for want of evidence, but because their heart was made fat, and their ears were heavy. It was spoken of Christ, that he should be glorified in the ruin of an unbelieving multitude, as well as in the salvation of a distinguished remnant.
Tyndale Open Study Notes
12:37 Jesus’ work was finished, yet most of the people . . . did not believe in him. His sermons before the world were complete and the signs had been displayed, but he was rejected (1:11).