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Joh_12:41. Ὅτι (see the critical notes): because he saw His glory, and (in consequence of this view) spoke of Him. This was the occasion that moved him, and it led to his speaking what is contained in Joh_12:40.
αὐτοῦ ] refers to Christ, the subject of ἰάσομαι , Joh_12:40, and the chief person in the whole subject under contemplation (Joh_12:37). According to Isa_6:1 ff., the prophet, indeed, beheld God’s glory, God sitting upon His throne, attended by seraphim, etc.; but in the O. T. theophanies, it is just Christ who is present as the Logos,[119] and their glory is His. See on Joh_1:1. Of course the glory of Christ before the incarnation is intended, the μορφὴ θεοῦ (Php_2:6), in which He was.
καὶ ἐλαλ . περὶ αὐτοῦ ] still dependent on ὅτι ; ἐλάλησε has the emphasis as the correlate of εἶδε .
[119] From which a conclusion can as little be drawn against the personality of the Logos (Beyschlag, p. 166 f.), as from the angelic theophanies against the personality of the angel or angels concerned (not even in Rev_5:6). That the idea of angels in the N. T. wavers between personality and personification is not correct. Observe also, that the self-revelation of the devil does not set aside the personality of the man who is the bearer of it (as Judas). Further, the αὐτοῦ , implying the identity of Christ with the Logos, here shows clearly enough that the latter is viewed as personal. Comp. also Pfleiderer, in Hilgenfeld, ZeitsChr. 1866, p. 258.