John has now briefly detailed the self-manifestations of Jesus which He considered sufficient to induce the Jews to believe in Him; and he has shown us how, both in Galilee and in Jerusalem, the people, with few exceptions, remained unconvinced. He has also very clearly shown the reason of His rejection in Galilee. The reason was that the blessings He proposed to bestow were spiritual, while the blessings they craved were physical. Their Messianic expectation was not satisfied in Him. So long as He healed their sick, and by His mere will furnished famishing thousands with food, they thought, This is the King for us. But when He told them that these things were mere signs of higher blessings, and when He urged them to seek these spiritual gifts, they left Him in a body.
In Jerusalem opinion has followed a similar course. There also Jesus has exemplified His power to impart life. He has carefully explained the significance of that sign, and has explicitly claimed Divine prerogatives. But although individuals believe, the mass of the people are only perplexed, and the authorities are exasperated. The rulers, however, find it impossible to proceed against Him, owing to the influence He has with the people, and even with their own servants. This state of matters, however, was not destined to continue; and in the eighth chapter John traces the course of popular opinion from a somewhat hopeful perplexity to a furious hostility that, at length, for the first time, broke out in actual violence (viii. 59). Jesus did not indeed immediately retire, as if further efforts to induce faith were useless, but when the storm broke out a second time (x. 39, 40) He finally withdrew, and taught only such as sought Him out.
At this point, then, in the history we are invited to inquire what grounds of faith Jesus had presented, and what were the true reasons of His rejection.
1. But first we must ask, In what character or capacity did Jesus present Himself to men? What did He declare Himself to be? What demand did He make on the faith of those to whom He presented Himself? When He required that they should believe in Him, what exactly did He mean? Certainly He did not mean less than that they should believe He was the Messiah, and should accept Him as such. The “Messiah” was an elastic title, perhaps not conveying to any two minds in Israel precisely the same idea. It had indeed for all Israelites some contents in common. It meant that here was One upon earth and accessible, who was sent to be the Bearer of God’s good-will to men, a Mediator through whom God meant to make His presence felt and His will known. But some who believed Jesus was the Christ had so poor a conception of the Christ, that He could not accept theirs as a sound faith. The minimum of acceptable faith must believe in the actual Jesus, and allow the idea of the Christ to be formed by what was seen in Jesus. Those who believed must so trust Jesus as to be willing that He should fashion the Messiahship as He saw fit. It was therefore primarily in Himself the true believer trusted. He did not, in the first instance, believe He was this or that, but he felt, “Here is the greatest and best I know; I give myself to Him.” Of course this involved that whatever Christ claimed to be, He was believed to be. But it is of importance to observe that the confession, “I believe that Jesus is the Christ,” was not enough in Christ’s own day to guarantee the soundness of the faith of the confessor. He had further to answer the question, “What do you mean by ‘the Christ’? For if you mean a national Messiah, coming to give you political freedom and social blessings only, this faith cannot be trusted.” But if any one could say, “I believe in Jesus,” and if by this he meant, “I so believe in Him that whatever He says He is, I believe He is, and whatever be the contents with which He fills the Messianic name, these contents I accept as belonging to the office,” this faith was sound and acceptable.
And, according to this Gospel, Jesus at once made it plain that His idea of the Messianic office was not the popular idea, It was “eternal life” He constantly proclaimed as the gift the Father had commissioned Him to bestow; not physical life, not revived political life. So that it very shortly became impossible for any one to make the confession that Jesus was the Christ, in ignorance of what He Himself judged the Christ to be. It may be said, therefore, that when Jesus required men to believe in Him, He meant that they should trust Him as mediating efficiently between God and them, and should accept His view of all that was needful for this mediation. He meant that they should look to Him for life eternal and for perfect fellowship with God. What was doctrinally involved in this, what was implied in His claim regarding His eternal nature, might or might not at once be understood. What must be understood and believed was, that Jesus was empowered by God to act for Him, to represent Him, to impart to men all that God would impart.
II. This being so, we may now inquire, what sufficient reason Jesus, as already reported in this Gospel, has given why the people should accept Him as the Christ. In these eight chapters what do we find related which should have furnished the Jews with all the evidence which reasonable minds would require?
1. He was definitely identified as the Christ by the Baptist. It was John’s function to recognise the person sent by God to fulfil all His will, and to found a kingdom of God among men. For this John lived; and if any man was in a position to say “yes” or “no” in response to the question, Is this the Christ, the Anointed and commissioned of God? John was that man. No man was in himself better qualified to judge, and no man had such material for judging, and his judgment was explicit and assured. To put aside this testimony as valueless is out of the question. It is more reasonable to ask whether it is even possible that in this matter the Baptist should be mistaken.
Jesus Himself indeed did not rest upon this testimony. For His own certification of His dignity He did not require it. He did not require the corroborative voice of one human being. It was not by what He was told regarding Himself that He became conscious of His Sonship; nor was it by an external testimony, even from such a man as John, that He was encouraged to make the claims He made. John was but a mirror reflecting what was already in Him, possibly stimulating self-consciousness, but adding nothing to His fitness for His work.
2. He expected that His claim to have come forth from God would be believed on His own word. The Samaritans believed Him on His own word. This does not mean that they believed a mere assertion; they believed the assertion of One whom they felt to be speaking the truth. There was that in His character and bearing which compelled their faith. Through all He said there shone the self-evidencing light of truth. They might not have been able to stand a cross-examination as to the reason of the faith that was in them, they might not have been able to satisfy any other person or induce him to believe, but they were justified in following an instinct which said to them, This man is neither deceiver nor deceived. There was nothing in the claim of Jesus absolutely incredible. Nay, it rather fell in with their idea of God and with the knowledge of their own needs. They wished a revelation, and saw nothing impossible in it. This may nowadays be judged a homely rather than a philosophical view to take of God and of His relation to men. But primary and universal instincts have their place, and, if scientific knowledge does not contradict them, should be trusted. It was because the Samaritans had not tampered with their natural cravings and hopes, and had not allowed their idea of the Messiah to harden into a definite conception, that they were able to welcome Jesus with a faith which He rarely met with elsewhere.
And the main authentication of Christ’s claim at all times is simply this, that He makes the claim, and that there is that in Him which testifies to His truth, while there is that in the claim itself which is congruous to our instincts and needs. There was that in the bearing of Christ which commanded belief in natures which were not numbed and blunted by prejudice. The Capernaum courtier who came to Jesus expecting to bring Him down with him to heal his boy, when he saw Him felt he could trust Him, and returned alone. Jesus was conscious that He spoke of what He knew, and spoke of it truly. “I speak that which I have seen with My Father” (ver. 38). “My record is true” (ver. 14). “If I say the truth, why do ye not believe Me?” (ver. 46.) This consciousness, both of an intention to speak the truth and of a knowledge of the truth, in a mind so pellucid and sane, justly impressed candid minds in His own day, and is irresistibly impressive still.