John 12:39Meaning & Commentary from the Church Fathers

In the following words he expresses the same thing still more strongly, saying, "Therefore they could not believe, because Isaiah said."

By this he wishes to prove more clearly that Scripture is not false, and that what it foretold happened no otherwise than exactly as it had been foretold.

And lest anyone should say, "Why, then, did Christ come? Did He not know that they would not listen to Him?" he cites the prophets to show that they too knew this.

Christ came so that they might have no excuse for their sin.

What the prophet foretold, he foretold because it would certainly happen. If it had not been going to happen with certainty, he would not have foretold it.

But it would certainly happen because the Jews were incurable.

If the word "could not" is placed here, it means the same as "did not wish." Do not be surprised at this.

In another place it is said, "He who is able to receive it, let him receive it" (Mt 19:12).

So also in many places Scripture commonly uses the word "ability" in the sense of willing. For example: "The world cannot hate you, but it hates Me" (Jn 7:7).

The same thing, as anyone can see, occurs in ordinary speech. When someone says, "I cannot love such a person," by ability he means a particular force of will.

Likewise, someone says, "Such a man cannot be good." And what does the prophet say? "Can the Ethiopian change his skin, or the leopard his spots?" Can this people "do good, who are accustomed to doing evil?" (Jer 13:23).

He does not mean that the practice of virtue is impossible for these people. Rather, because they do not wish it, they therefore cannot.

The Evangelist's words express only this: it was impossible for the prophet to speak falsely. But one can by no means say that for this very reason it was impossible for the Jews to believe.

The prophet could have remained truthful even if they had believed, for he would not have foretold this.

Why, then, you will say, did Scripture not express itself in this way? Scripture has certain such distinctive usages, and therefore we must submit to its rules.

The meaning is this. Isaiah introduces words spoken as if by God: if I become man and with My own voice teach you what is profitable, even then you will not obey Me, just as you did not obey the prophets.

Even when you see miracles beyond reason, you will receive no profit from seeing. This is what the expression "you will not see" means.

He did not say, "I will harden their hearts and blind their eyes." Rather, He says that if you hear, you will not hear, and if you see, you will not see, so that I will not heal you when you turn to Me.

If they had heard and seen in the proper way, they would certainly have profited. Therefore the saying does not indicate a necessary punishment, nor the decree of a Judge condemning the Jews.

It serves as a foreannouncement of what is profitable, for He knew what they would be and declared it about them. Yet the word is not directed against all, but only against the unbelievers, for many of them believed.

The Seventy translated this passage in this way. It is likely, however, that the Evangelist, following the Hebrew text, which differs from the Septuagint, said: "Therefore they could not believe," because He had blinded them.

As to the direct meaning of the saying, he did not say that God blinded them. Naturally, this is because another did it, so that the Jews would not turn and receive healing.

Even if we accept that God blinded them, it must be understood this way: He permitted them to suffer blindness from the devil, since they were not good in their moral condition.

In this way He also "gave over" people of a similar moral condition, the Gentiles, "to a debased mind" (Rom. 1:28) and to passions.

While they were such, it was not just for them to know the depth of the mystery and the hidden truths, since they had not kept even the commandments under the law.

Therefore, if they received neither the law nor the Gospel ordinances, having closed the eye of their soul, then for this reason they do not receive the instruction that could enlighten them.

He utters many accusations against the Jews. Many signs did not shame them, but they were somehow unbending in their hardness of heart, though nothing had been omitted that could lead them to correction.

Even if the Jews, being ashamed, had believed, it was still impossible for the Holy Spirit to lie (Acts 5:3), who spoke through the prophet Isaiah concerning their unbelief.

They did not believe the prophets either, and Christ, the power and arm of the Father, was not made known to the Jews. That no one believed is said hyperbolically, because out of many only a few were saved.

Wishing to expose their boundless corruption, the Evangelist added the words "before them," showing that they did not believe even what they saw.

"Lord! ... to whom has the arm of the Lord been revealed?" The arm (βραχίων) of God the Father is the Son. This thought appears many times in the saint, often in almost the same words.

Compare: "The right hand (δεξιά) and arm of God the Father is the Son" (Commentarius in Isaiam prophetam 1:5, PG 70.256A). Also: "The arm of God and the Father, that is, the Son" (ibid. V.1, PG 70.1161B).

Also: "That the right hand and arm of the Father is the Son" (Thesaurus 35, PG 75.636C).

To this I answer: their will deserved this. God blinds and hardens by abandoning and not helping. God can do this by a judgment that is hidden, yet not unjust. This must be for the piety of believers a wholly fixed and immovable rule.

The Apostle himself, when considering this most difficult question, says: “What shall we say then? Is there unrighteousness with God? Certainly not” (Rom 9:14). If it cannot be admitted that there is injustice with God, it remains to acknowledge that when He helps, He acts from mercy, and when He refuses help, He acts according to justice. In all that God does there is no rashness, but His judgment.

The words of the Gospel that follow are more weighty and raise a more important question. John adds and says: “Therefore they could not believe, because Isaiah said: ‘He has blinded their eyes and hardened their heart, lest they should see with their eyes and understand with their heart, and turn, and I should heal them’” (cf. Jn 12:39-40; Is 6:9-10).

We may ask: if they could not believe, what sin belongs to a man who does not do what he cannot do? But if they sinned by not believing, does this not mean that they were able to believe and did not do so?

And if they were able, how does the Gospel say: “Therefore they could not believe, because Isaiah said, ‘He has blinded their eyes and hardened their heart’”? Does this mean, a very serious matter, that the cause of their unbelief lies in God, since He Himself “blinded their eyes and hardened their heart”?

What the Scriptures testify here is certainly said not of the devil, but of God. If we suppose that it is said of the devil, “he has blinded their eyes and hardened their heart,” then we must labor to show the fault of those who did not believe, of whom it is said, “they could not believe.”

Finally, what shall we answer about another testimony of the same prophet, which the Apostle Paul used, saying: “Israel has not obtained what it sought; but the elect have obtained it, and the rest were hardened, as it is written: ‘God gave them a spirit of stupor, eyes that should not see and ears that should not hear, down to this very day’” (Rom 11:7-9; cf. Is 29:10)?

Brethren, you have heard the question set before us, and surely you can understand how deep it is. We shall answer it according to our strength. They could not believe because the prophet Isaiah foretold it. And the prophet Isaiah foretold it because God foreknew that it would happen.

But if I am asked why “they could not,” I answer briefly: because they did not wish to. God certainly foresaw their perverse will. Therefore He, from whom the future cannot be hidden, foretold this through the prophet.

But you say that the prophet names another cause and does not speak of their will. What cause does the prophet name? “God gave them a spirit of stupor, eyes that should not see and ears that should not hear. He blinded their eyes and hardened their heart” (Jn 12:39-40).

I answer again: they deserved this by their own will. For God blinds and hardens in this way: He abandons and withholds His help. He can do this by a hidden judgment, and by no unjust one.

The pious believer must keep this as an unshaken and indestructible precept. So also the Apostle, when explaining this same difficult question, says: “What shall we say then? Is there unrighteousness with God? Certainly not” (Rom 9:14).

If it is impossible that unrighteousness should be with God, then when He helps, He shows mercy, and when He does not help, He executes justice. He does all things not irrationally, but according to His judgment.

Again, if the judgments of the saints are righteous, how much more righteous are the judgments of God, who grants holiness and righteousness? Thus His judgments are righteous, but hidden. Therefore, when questions of this kind arise before us, why this is so and that otherwise, why one man, being abandoned by God, is blinded, while another is enlightened by God’s help, let us not rely on our judgment concerning the judgment of such a Judge.

Rather, let us cry out with trembling together with the Apostle: “O the depth of the riches and wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out!” (cf. Rom 11:33). Therefore it is said in the psalm: “Your judgments are a great deep!” (cf. Ps 36:6).

Beloved brethren, let your expectations not force me to penetrate this depth, plunge into such an abyss, or comprehend the incomprehensible. I know my weak strength, and, as it seems to me, yours as well. This is too high for my stature and too heavy for my strength.

I think it is so for yours also. Let us therefore together hear the Scriptures admonishing us: “Do not seek what is too difficult for you, and do not examine what is beyond your strength” (Sir 3:21). This is not because it is forbidden to us, for God the Teacher says: “There is nothing hidden that will not be revealed” (Mt 10:26).

Rather, if we have reached something, there we should walk. As the Apostle said, not only what we know and ought to know, but also, if we think otherwise about anything, God will reveal even this to us (cf. Phil 3:15).

We have entered upon the path of faith. Let us hold to it without turning aside. It will bring us into the chambers of the King, where all the treasures of wisdom and knowledge are hidden (Col 2:3).

The Lord Jesus Christ did not hate His great and specially chosen disciples when He said: “I still have many things to say to you, but you cannot bear them now” (Jn 16:12). We must walk, advance, and grow, so that our hearts may be able to contain what we cannot contain now.

If on the last day He finds us sufficiently advanced, then we shall know what we could not know now. But if anyone thinks he can unfold and interpret this question more accessibly and better, I say plainly that I am not ready to teach further, but only to learn.

Only let no one dare defend free will in such a way that he intends to deprive us of prayer, in which we call out: “Lead us not into temptation” (Mt 6:13). And, on the other hand, let no one deny free will and thereby dare to excuse sin.

Rather, let us listen to the Lord both commanding and giving aid. He commands what we must do, and gives aid in what we cannot fulfill. Excessive confidence in their own will has made some grow proud, while excessive distrust of their own will has made others neglectful of themselves.

Some say, “Why do we pray to God that we not fall into temptation, if everything is in our power?” Others say, “Why do we strive to live well, if everything is in God’s power?” O Lord! O Father who art in heaven, lead us into neither temptation, but deliver us from the evil one (cf. Mt 6:13).

Let us hear the Lord’s words: “I have prayed for you, Peter, that your faith may not fail” (Lk 22:32). Thus we should not think that our faith belongs so much to our free will that it does not require God’s help.

Let us also hear the words of the Evangelist: “He gave them power to become children of God” (Jn 1:12). Thus we should not think that having faith lies entirely outside our power. In both, let us acknowledge the good will of God.

For we must thank Him that power has been given to us, and pray that our weakness may be upheld by Him. This is “faith working through love” (Gal 5:6), according to the measure which the Lord has allotted to each (cf. Rom 12:3), so that the one who glories may glory not in himself, but in the Lord (cf. 1 Cor 1:31).

Therefore it is no wonder that they could not believe, those whose will had become so proud that, not knowing the righteousness of God, they wished to establish their own. As the Apostle said of them: “they did not submit to the righteousness of God” (Rom 10:3).

For they became proud not because of faith, but as though because of works. They were blinded by this very pride and stumbled against the stone of stumbling. But “they could not” was said in such a way that it should be understood as “they would not.”

It is like what was said of our Lord God: “If we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:13). Of the Almighty it is said: “He cannot.” Therefore, that the Lord cannot deny Himself is praise of the divine will, just as “they could not believe” is an accusation of the human will.

Thus I say that those who think so arrogantly that they believe everything must be attributed only to the efforts of their will, and who deny their need for divine help in order to live righteously, cannot believe in Christ.

There is no profit in the syllables of Christ’s name and in the Mysteries of Christ, if one resists faith in Christ. Faith in Christ consists in believing in Him who justifies the ungodly (Rom 4:5).

It is believing in the Mediator, without whose participation we cannot be reconciled to God. It is believing in the Savior who came to seek and save what was lost (Lk 19:10). It is believing in Him who said: “Without Me you can do nothing” (Jn 15:5).

One who, ignorant of the righteousness of God by which the ungodly is justified, wishes to establish his own righteousness, by which he is convicted of pride, cannot believe in Him. This is why those Jews could not believe.

It was not because men cannot be changed for the better, but because, while they think in this way, they cannot believe. Therefore they are blinded and hardened: because, by denying divine help, they do not receive support. God foreknew those Jews who were blinded and hardened, and foretold this in the prophecy of His Spirit.

In what He added, “and they should turn, and I should heal them” (cf. Jn 12:40; Is 6:9-10), should “not” be understood? That is, “they should not turn,” connecting it with the preceding phrase, where it is said: “lest they should see with their eyes and understand with their heart.” For here, of course, it is said that they will not understand.

For conversion itself belongs to the grace of Him to whom it is said: “O God of hosts, turn us” (cf. Ps 80:7). Or perhaps this should be understood as the manifestation of the mercy of the highest healing.

Because they had a proud and perverse will, and wished to establish their own righteousness, they were first abandoned to such a degree that they became blind. They became so blind that they stumbled against the stone of stumbling, so that their faces would be filled with shame.

Afterward, humbled in this way, they would seek the name of the Lord, and not their own righteousness, by which the proud man is filled with arrogance, but the righteousness of God, by which the ungodly is justified.

For this served for the good of many of them, those who, tormented by their own ungodliness, believed in Christ. For them He Himself prayed, saying: “Father, forgive them, for they know not what they do” (Lk 23:34).

The Apostle also speaks of this ignorance of theirs: “I bear them witness that they have zeal for God, but not according to knowledge.” Then he adds and says: “For, being ignorant of the righteousness of God, and seeking to establish their own righteousness, they did not submit to the righteousness of God” (Rom 10:2-3).

But the people of Israel remained the same down to the present time, when Isaiah's prophecy concerning the suffering Messiah was fulfilled.

Therefore the prophet's depiction of Israel's unbelief continues to retain its force, and becomes prophetic in relation to Christ's contemporaries.

In the second of the passages cited by the Evangelist, the cause of the people's unbelief is indicated, both toward the preaching of the prophets and toward the word of Christ Himself.

The Evangelist proves that this latter prophecy also belongs to the messianic times by noting that Isaiah said this when he saw His glory, that is, the glory of Jesus Christ, and spoke of Him.

In the prophet Isaiah it is, of course, stated that he saw the glory of the Lord of Sabaoth, God the Father Himself.

But in the Old Testament, as in the New, God, Who dwells in unapproachable light, revealed Himself to men in His Word; see section 1.

Finally, the Evangelist adds the qualification that not all Israel proved hostile to Christ. Even among the rulers many believed in Him.

Yet these, loving the glory of men more than the glory of God, did not openly confess their faith because of fear of the Pharisees.

Telling how he saw the glory of God, the same Prophet relates the voice of the Lord which he heard: "Go and say to this people: Hearing you will hear and not understand, and seeing you will see and not perceive. For the heart of this people has grown dull, their ears are hard of hearing, and their eyes they have closed..." (Is 6:1-13; Is 53:1-12).

God foresaw it in His eternal counsel, as He foresees everything in human history. The prophets had already foretold it.

Alongside prophecies testifying that Israel rejoices in the light of its Messiah, the prophets also have the sorrowful prospect of an obstinate Israel. Because of this obstinacy, Israel must be replaced by other nations.

This must not be lost from view, because precisely here lies the resolution of the first difficulty.

"The Jewish people did not believe in Him," says the Evangelist John. "That the word of Isaiah the prophet might be fulfilled: Lord, who has believed our report? And to whom has the arm of the Lord been revealed?" (Jn 12:38; Is 53:1).

At the very moment when the prophet announces the future sufferings of the Messiah, he asks in amazement who will believe His word. Who will recognize in the heavenly Messenger, covered with reproaches, the almighty hand of the Lord?

Certainly the number of such persons will be small, because receiving such a mystery requires strong faith and a lofty soul.

The Jews did not deserve to preserve within themselves that gaze which penetrates the depth of the heart and makes it possible to see through darkness.

According to the Evangelist, another word of the same prophet was fulfilled over them: "This people has blinded its eyes and hardened its heart, lest they should see with their eyes, and understand with their heart, and turn, so that I should heal them."

The Evangelist John cites these words of the prophet Isaiah apparently from memory, without adhering to their literal exactness.

He follows neither the Hebrew text nor the Septuagint, although he faithfully preserves the meaning of the prophetic sayings; see Is 6:10.

This, then, is where the cause of the Israelite people's unbelief in the Messiah Who had come is found.

Israel proves unfaithful to God. Therefore God takes the light away from it, and it ceases to see.

All this was foreseen and can astonish only those who lack sufficient understanding to penetrate the meaning of Holy Scripture.

The wisdom of God, therefore, did not remain put to shame. It acted in accordance with what had to take place, and the very malice of the Jews assisted in the realization of its counsels.

The punishment that the unbelieving people deserved, and which it therefore bore, also entered into the plan of the divine economy.

Thus, while completely failing to see the Light that came forth from its own bosom, Israel nevertheless became a walking torch. From age to age it illumines the heavenly face of the Messiah.

Its own blindness, foretold by the prophets, became a striking proof of the divine mission of Jesus Christ.

Blindness signifies the corruption of the organ appointed for receiving the inner light of truth: the mind. It is the distortion of the mind and of its activity in relation to the truth of Christ.

Hardening of the heart signifies the corruption of the organ appointed for the activity of moral feeling. It is the distortion of moral striving toward the good.

The corruption of these two chief organs had to lead to unbelief. They saw miracle after miracle and heard truth after truth, and yet did not believe in their Messiah.

The hardening and blindness of the Jews are so great and strong that there is not even hope for their swift conversion, by which this corruption of their spiritual sight and heart could be healed.

Nevertheless, the New Testament prophet, the Apostle, says that this blindness and hardening were permitted only for a time. Afterward all Israel will be saved (Rom 11:25 and following).