How can ye believe, seeing that ye receive glory one from another, and ye seek not the glory that cometh from the only God? The difficulties of faith in himself multiply as he proceeds. First, he insisted that he had searched their hearts, and found there none of that elementary "love of God" which is the prime condition of knowledge or faith.
Then he showed that an appreciation on their part of the type of character antithetic to his own, i.e. of the man who comes in his own name and seeks his glory from men, must blind them to that which is most characteristic of himself.
They will receive the prophet, the pseudo-Christ, for the very reason that makes his own mission so unpalatable. He strikes right across their taste, their passion, their prejudice. He now lays down a new or modified statement of one of the prime conditions of spiritual faith.
There is a universal desire for δόξα, glory, of some sort. The original meaning of δόξα here almost forces itself into the text. δόξα "opinion," thought, and the good opinion which one person may entertain with reference to another.
The glory of a Greek citizen was the good opinion of his fellow citizens or fellow countrymen. God's "glory" is the universal judgment of all intelligences, including his own concerning himself. The highest "glory" of man is the approval of Almighty God; the "opinion" which is absolutely true and is not mingled or contaminated with any flattering fictions.
The minds which deliberately ignore this highest and only true source of glory, and substitute for it the glory of the ignorant plaudits and unreal approval, and unhesitating homage of the clique to which they belong, are m a moral condition incapacitating them to believe in the Christ.
How should they? How can they? It is not possible for that man to believe Christ at all whose mind is so befogged, whose moral judgments are so dislocated. "The only God ( παρὰ τοῦ μόνου θεου), (see John 17:3; Romans 16:26; 1 Timothy 6:15).
The use of this epithet in the Fourth Gospel is of singular value. Moreover, in this very connection the Son is so exalted above the world, and the Father comes so close to man in Christ, that we cannot wonder that Gnosticism and Arianism rapidly evolved a Ditheism of great peril to the conscience.
The Lord, notwithstanding the lifting of his humanity to the throne of universal judgment, and the lifting of his Sonship into the bosom of God, on more than one occasion reminds his hearers of the unity, the solity, of Almighty God.