Friday of the 2nd Sunday of Pascha

"I cannot of myself do anything: as I hear, I judge: and my judgment is just." Else we might have said to Him, "Thou wilt judge, and the Father will not judge, for 'all judgment hath He given to the Son;' It is not, therefore, according to the Father that Thou wilt judge." Hence He added, "I cannot of myself do anything: as I hear, I judge: and my judgment is just; because I seek not my own will, but the will of Him that sent me."

Undoubtedly the Son quickeneth whom He will. He seeketh not His own will, but the will of Him that sent Him. Not my own, my proper will; not mine, not the Son of man's; not mine to resist God. For men do their own will, not God's, when they do what they list, not what God commands; but when they do what they list, so as yet to follow God's will, they do not their own will, notwithstanding they do what they list to do. Do what thou art bidden willingly, and thus shalt thou both do what thou wiliest, and also not do thine own will, but His that biddeth.

"I cannot of myself do anything; as I hear I judge, and my judgment is just." If as Thou hearest Thou judgest, of whom dost Thou hear? If of the Father, yet surely "the Father judgeth not any man, but hath given all judgment to the Son." When dost Thou, being in a manner the Father's herald, declare what Thou hearest? I speak what I hear, because what the Father is, that I am: for, indeed, speaking is my function; because I am the Father's Word.

For this Christ says to thee. Thereupon, of thine. What is "As I hear I judge," but "As I am"? For in what manner does Christ hear? Let us inquire, brethren, I beg of you. Does Christ hear of the Father? How doth the Father speak to Him? Undoubtedly, if He speaks to Him, He uses words to Him; for every one who says something to any one, says it by a word. How doth the Father speak to the Son, seeing that the Son is the Father's Word? Whatever the Father says to us, He says it by His Word: the Word of the Father is the Son; by what other word, then, doth He speak to the Word Himself? God is one, has one Word, contains all things in one Word. What does that mean, then, "As I hear, I judge"? Just as I am of the Father, so I judge. Therefore "my judgment is just."

"Because I seek not my own will, but the will of Him that sent me." The Only Son saith, "I seek not my own will," and yet men desire to do their own will! To such a degree does He who is equal to the Father humble Himself; and to such a degree does He extol Himself, who lies in the lowest depth, and cannot rise except a hand is reached to Him! Let us then do the will of the Father, the will of the Son, the will of the Holy Ghost; because of this Trinity there is one will, one power, one majesty. Yet for that reason saith the Son, "I came not to do mine own will, but the will of Him that sent me;" because Christ is not of Himself, but of the Father. But what He had that He might appear as a man, He assumed of the creature which He himself formed.

(Tr. xix. s. 19) We were about to ask Christ, Thou wilt judge, and the Father not judge: wilt not Thou then judge according to the Father? He anticipates us by saying, I can of Mine own Self do nothing.

(Tr. xxiii. s. 15) When He spoke of the resurrection of the soul, He did not say, Hear, but, See. (v. 19) Hear implies a command issuing from the Father. He speaks as man, who is inferior to the Father.

(Serm. contr. Arrian. c. 9. [xiv.]) As I hear, I judge, is said with reference either to His human subordination, as the Son of man, or to that immutable and simple nature of the Sonship derived from the Father; in which nature hearing and seeing is identical with being. (ut sup. c. xvii.). Wherefore as He hears, He judges. The Word is begotten one with the Father, and therefore judges according to truth. (c. xviii). It follows, And My judgment is just, because I seek not Mine own will, but the will of the Father which hath sent Me. This is intended to take us back to that man (sc. Adam.) who, by seeking his own will, not the will of Him who made him, did not judge himself justly, but had a just judgment pronounced upon him. He did not believe that, by doing his own will, not God's, he should die. So he did his own will, and died; because the judgment of God is just, which judgment the Son of God executes, by not seeking His own will, i. e. His will as being the Son of man. Not that He has no will in judging, but His will is not His own in such sense, as to be different from the Father's.

(Tr. xix. 19.) I seek not then Mine own will, i. e. the will of the Son of man, in opposition to God: for men do their own will, not God's, when, to do what they wish, they violate God's commands. But when they so do what they wish, as at the same time to follow the will of God, they do not their own will. Or, I seek not Mine own will: i. e. because I am not of myself, but of the Father.

(Tr. xxi) The only Son says, I seek not Mine own will: and yet men wish to do their own will. Let us do the will of the Father, Christ, and Holy Ghost: for these have one will, power, and majesty.

"I cannot of myself do anything." Here the third point is touched upon, namely how he judges: because justly, not according to his own will by declining from the will of God, as men do who pervert judgment. Therefore he says: "I cannot of myself do anything," and thus neither judge; but "as I hear, I judge," that is, as I receive from the Father, and from this it follows that he judges justly. Therefore he says: "And my judgment is just," because it does not decline from the rule of justice through discord of will; and this is: "Because I do not seek my own will," in judging, namely, "but the will of him who sent me," that is, of God the Father, who is just; whence below in chapter 8: "He who sent me is truthful"; and afterward: "I always do the things that are pleasing to him"; and therefore justly, because, Deuteronomy 32: "God is faithful and without any iniquity, just and right"; in the Psalm: "The Lord is just in all his ways," etc.

Likewise, concerning the manner of judging: that he judges as he hears. Against: Isaiah 11: "He shall not judge according to the hearing of the ears." Likewise he says that not according to his own will, but God's: therefore his will is discordant from the will of God. I respond to the first: He does not judge according to exterior hearing and report, but according to interior hearing and paternal illumination. To the second it must be said that this has two grounds of truth: "I do not seek my own" singular will, either because he has it but does not seek it, or because he does not have it nor does he seek it: and he speaks in this latter sense, while the objector objects in the first sense.

CHAPTER IX. That the Son is in nothing inferior to God the Father, but is of Equal Might in Operation unto all things as God of God.

Give more exact heed again to the things said, and receive the force of its thought with intelligence. For the Jews not knowing the deep Mystery of the economy of flesh, nor yet acknowledging the Word of God indwelling in the Temple of the Virgin, were often excited by zeal, mistaken and not according to knowledge, as Paul saith, to savageness of manners and fierce anger: and indeed were attempting to stone Him, for that He, being a Man, was making Himself God, and again because He said that God was His Father, making Himself Equal with God. But since they were thus hard of understanding and utterly unable to endure God-befitting words, but both thought and spake meanly of Him, the Saviour by an economy acts the child with them, and made His explanation a mixed one, neither wholly foregoing words befitting God, nor altogether rejecting human language: but having said something worthy of His Divine Authority, He forthwith represses the untutored mind of the hearers, by bringing in something human also; and again having said something human by reason of the economy, He suffers not what belongs to Him to be seen in mean estate only, showing often by His Superhuman Might and Words that He is by Nature God. Some such contrivance will you find now too in the passage at present before us. For what did He say before? For as the Father raiseth up the dead and quickeneth them, so the Son too quickeneth whom He will, next again, For the hour is coming in the which all that are in their graves shall hear His Voice; and besides, that they shall also come forth to be judged and to receive their reward according to their works. But He That saith He can quicken whom He will, and in like manner as the Father: how shall He not be conceived of as clothed with Might befitting God? He Who openly says that He will be Judge of all, how shall He not with justice terrify those who deem that He is yet bare Man? For it was like that they being Hebrews and instructed in the Sacred Writings, should not be entirely ignorant that God should be Judge of the world, since they too sang often, Arise, O God, judge the earth, and again, For God is the Judge.

Since then He knew that the ignorant people of the Jews were vexed at these things, He rids them of their accustomed anger by saying in more human language, I can of Mine Own self do nothing: as I hear, I judge. As far then as one can say, taking the words superficially, He derides the understanding of the Jews. For the form of expression gives the idea of a sort of weakness, and of authority not altogether free; but it is not so in truth, since the Son being Equal in all things to the Father, hath by Nature the same Operation and Authority in respect to all things. But He saith that He can do nothing of Himself, but as He heareth, so He judgeth: in another way again showing Himself Equal in Mind and Power to God the Father.

For neither will the Father be conceived of as doing anything without the Son, Alone and by Himself, seeing He hath Him as His Might and Power (therefore all things were made by Him, and without Him was not made any one thing) nor will the Son again do ought of Himself, the Father not co-with Him. Therefore He saith also, Of Myself I do nothing; but the Father That dwelleth in Me, He doeth the works. And we shall not suppose that the Son is strengthened by the Father, as though weak, and again that authority over all things is given Him: for then |276 would He be no longer God by Nature, as having the glory of the Godhead bestowed; but neither would the Father Himself still exist in unimpaired excellency of good things, if He had the Word, the Impress of His Nature, such as to require Power and Authority from another. For a giver of the things spoken of will be sought for analogously for the Image and Archetype, and thus in short our argument will go forth into boundless controversy, and will run out into the deep sea of blasphemy. But since the Son being of the Essence of the Father takes to Himself by Nature all the Properties of Him who begat Him, and Essentially attains to one Godhead with Him, by reason of Identity of Nature, He is in the Father, and hath again the Father in Himself: wherefore He frequently, Unblamed and Truly, attributes to the Father the Power of His Own Works, not excluding Himself from the power of doing them but attributing all things to the Operation of the One Godhead: for One is the Godhead in the Father, the Son, and the Holy Ghost.

And that the Son is not inferior to the Father either in Power or Operation unto ought, but is Like in all things and of Equal Might, has been demonstrated by us elsewhere, on the words, The Son can do nothing of Himself but what He seeth the Father do: for what things soever He doeth, these doeth the Son too likewise. But since I think it just and becoming, to display the most devoted zeal in Divine doctrines; come let us after the custom of sailors on the sea wind back anew (as a cable) the whole argument of the chapter. For in this way one may see, that the Son does not accuse His Own Nature by saying that He can do nothing of Himself, but rather exposes the folly of the Jews, and plainly shows that they trample on the law of Moses. For in that to the words, I can do nothing of Myself, is immediately subjoined, As I hear, I judge, it frees the Son from all reproach of not being able to act of His Own Power: rather it shows clearly that He is in all things Filial and Consentient with Him Who begat Him. For if as though impotent He were borrowing His Power of the Father, as not having sufficient of Himself: how ought He not rather to say, I can of Mine Own Self do nothing, I receive the power of my Father? But now as He does not say this, but rather adds to the being able to do nothing of Himself, that He so judges as He hears, it is evident that not in respect of weakness of operation as to ought, does He put that He cannot, but by reason of impossibility of transgressing in anything the Will of the Father. For since One Godhead is conceived of in the Father and the Son, the Will too (I suppose) will be surely the Same; and neither in the Father, nor yet in the Son or the Holy Ghost will the Divine Nature be conceived of as at variance with Itself; but whatsoever seemeth good to the Father (for example), this is the Will of the Whole Godhead.

Needs therefore does the Son introduce Himself as co-approving and consenting to the Father in whatever seemeth good to Him, explaining that He cannot do anything which is not altogether according to the Mind of the Father, for this is the meaning of Of Myself . Just as if He should say that He cannot commit sin, He would not rightly seem to any to incur the charge of weakness, but rather to set forth a wondrous and God-befitting Property of His Own Nature (for He gives to understand that He is Immoveable and Unchangeable): so when He acknowledges that He can do nothing of Himself, we shall rather be awestruck as seeing Unchangeableness the fruit of the Unchangeable Nature, than unseasonably account the not being able to be a mark of weakness.

Let these things be said by us conformably to our own ability, and let the lover of learning search out for better: but we will not shrink from interpreting the saying in another way too, lowering our manner of speech a little from the bounds of the Godhead and the Excellence of the Only-Begotten: and since the Son truly was and was called Man, translating the force of the passage to the economy with Flesh, and showing that what follows is akin and connected with what preceded. Therefore He clearly testified that all that are in the graves shall hear His Voice, and that they shall come forth to be judged. When He has once begun on the subject of His judging the world, He not only promises to be a righteous Judge at that time, in which He says the Resurrection of the dead will take place, but also declares that even now He judges rightly and justly of matters in this life. What was the question and of what the discourse, hear. For our sakes was He born of a woman: for as Paul saith, He taketh not hold of angels, but of the seed of Abraham, wherefore it behoved Him in all things to be made like unto His brethren. But since He was made Man and in servant's form, He the Law-giver as God and Lord is made under the Law also. He speaks then sometimes as under the Law, sometimes again as above the Law, and hath undisputed authority for both. But He is discoursing now with the Jews as Law-keeper and Man, as not able to transgress the commands ordered from above, nor venturing to do ought of His Own Mind, which does not agree with the Divine Law. Wherefore He says, I can of Mine own self do nothing; as I hear, I judge. By testifying to Himself that He can do nothing of Himself, which is not wholly in accordance with the Law, and that He judges and gives sentence in matters, according as He hears, to wit by declaration of the Law, He exposes the unbelief of the Jews, and lays bare their headstrong habit. For this too the words I can of Mine own self do nothing, well hint at, as contrasting with, YE recklessly transgress the commandments given you, ye were bold to do all things of yourselves, fearlessly, and in every matter are ye zealous to give judgments not consonant to the Divine decrees. For ye teach for doctrines the commandments of men, and make your own will a law.

What then is the aim of this way of speaking, or how He introduces Himself as judging justly, and they not, shall be told next. He had healed the paralytic on the Sabbath day, He compassionated a man who had spent long time in sickness, showing forth right and good judgment upon him. For it was right to pity the sick man even on the sabbath day, and by no means to shut up His compassion from reverence for the sabbath day, practising a most vain piety. As the Father too works even on the sabbath day in regard of His economy towards His creatures, and that surely through the Son, so doth Himself also. For neither did He think that a man who needed compassion on the sabbath day ought to be deprived of it, by reason of the Sabbath, since He knew that the Son of Man was Lord of the sabbath. For not man was made for the sabbath, but the sabbath for man. Therefore righteous herein and good is the judgment of the Saviour, not restraining by reason of the sabbath His Loving-Kindness to the prostrate, but that which as God He knows how to perform (for the Divine Nature is the Fountain of Goodness), this He did even on the sabbath day: but the judgment of the Jews upon Him in that they were vexed on account of the sabbath, and therefore desired to kill Him Who had done them no wrong, how is not this exceedingly dissonant to the Divine Laws (for it is written, The innocent and righteous slay thou not) and the invention rather of their cruelty, and not of the holy Scriptures?

Understand then that Jesus says with a kind of emphasis to those who were angry at His deeds of good and found fault with His holy judgments, following only their own imaginations, and so to speak defining as law that which seemed to them to be right even though it be contrary to the Law:---- I can of Mine Own Self do nothing, i. e., I do all things according to the Law set forth by Moses, I endure not to do anything of Myself, as I hear, I judge. For what willeth the Law? Ye shall not respect persons in judgment, for the judgment is God's. why then (saith He) are ye angry at Me because I have made a man every whit whole on the sabbath day, and condemn not Moses who decreed that children should be circumcised even on the sabbath. Judge not according to the appearance, but judge righteous judgment. If a man on the sabbath day receive circumcision, that the Law of Moses should not be broken, thus without due cause are ye vexed at seeing a man every whit healed on the sabbath day? I therefore judged justly, but ye by no means so, for ye do all things of yourselves. But I can of Mine Own Self do nothing; as I hear, I judge, and My Judgment is just, because I seek not Mine Own Will, as ye do, but the Will of the Father Which sent Me.

What manner of sending this is, and the mode of the being sent, we having before spoken of at length, will refrain from speaking any more thereof. But we must observe for profit's sake that He says that the Law is the Will of God the Father.

Since the Son is of one essence with the Father, by his nature he possesses all the characteristics of him who begat him and essentially attains to one Godhead with him by reason of [his] nature. He is in the Father, and likewise he has the Father in himself. Thus, he [properly] attributes to the Father the power of his own works, not excluding himself from the power of doing them but attributing all things to the operation of the one Godhead. For there is one Godhead in the Father, the Son and the Holy Spirit.… Since he was made man and in the form of a servant he, who as God and Lord is the lawgiver, is himself also made under the law. Therefore, sometimes he exists as though under the law and sometimes as though above the law—and has undisputed authority for both. But, he is speaking now with the Jews as a law-abiding man, as one who is not able to transgress the commands ordered from above or venturing to do anything of his own mind that is contrary to the divine law. This is why he says, "I can do nothing on my own authority; as I hear, I judge."

As therefore the Lord does nothing without the Father, for says He, "I can of mine own self do nothing," so do ye, neither presbyter, nor deacon, nor layman, do anything without the bishop. Nor let anything appear commendable to you which is destitute of his approval. For every such thing is sinful, and opposed [to the will of] God. Do ye all come together into the same place for prayer. Let there be one common supplication, one mind, one hope, with faith unblameable in Christ Jesus, than which nothing is more excellent. Do ye all, as one man, run together into the temple of God, as unto one altar, to one Jesus Christ, the High Priest of the unbegotten God.

For as we do direct our faith towards the Son, so also should we possess a firm and immoveable love towards the Father. In his book against Marcion, Justin does well say: "I would not have believed the Lord Himself, if He had announced any other than He who is our framer, maker, and nourisher. But because the only-begotten Son came to us from the one God, who both made this world and formed us, and contains and administers all things, summing up His own handiwork in Himself, my faith towards Him is steadfast, and my love to the Father immoveable, God bestowing both upon us."

"I can of Mine own self do nothing; as I hear I judge, and My judgment is just, because I seek not Mine own will, but the will of Him which sent Me."

For since He appeared to make some assertions strange and varying from those of the Prophets, (for they said that it is God who judgeth all the earth, that is, the human race; and this truth David everywhere loudly proclaimed, "He shall judge the people in righteousness," and, "God is a righteous Judge, strong and patient"; as did all the Prophets and Moses; but Christ said, "The Father judgeth no man, but hath committed all judgment to the Son": an expression which was sufficient to perplex a Jew who heard it, and to make him in turn suspect Christ of being an enemy of God,) He here greatly condescendeth in His speech, and as far as their infirmity requireth, in order to pluck up by the roots this pernicious opinion, and saith, "I can of Myself do nothing"; that is, "nothing strange, or unlike, or what the Father desireth not will ye see done or hear said by Me."

As then when He said above, "We speak that we have heard, and testify that we have seen"; and when John said, "What He hath seen He testifieth, and no man receiveth His testimony"; both expressions are used respecting exact knowledge, not concerning hearing and seeing merely; so in this place when He speaketh of "hearing," He declareth nothing else than that it is impossible for Him to desire anything, save what the Father desireth. Still He said not so plainly, (for they would not as yet have at once received it on hearing it thus asserted;) and how? in a manner very condescending and befitting a mere man, "As I hear I judge." Again He useth these words in this place, not with reference to "instruction," (for He said not, "as I am taught," but "as I hear";) nor as though He needed to listen, (for not only did He not require to be taught, but He needed not even to listen;) but it was to declare the Unanimity and Identity of His and the Father's decision, as though He had said, "So I judge, as if it were the Father Himself that judged." Then He addeth, "and I know that My judgment is just, because I seek not Mine own will, but the will of Him that sent Me." What sayest Thou? Hast Thou a will different from that of the Father? Yet in another place He saith, "As I and Thou are One," (speaking of will and unanimity,) "grant to these also that they may be one in Us"; that is, "in faith concerning Us." Seest thou that the words which seem most humble are those which conceal a high meaning? For what He implieth is of this kind: not that the will of the Father is one, and His own another; but that, "as one will in one mind, so is Mine own will and My Father's."

And marvel not that He hath asserted so close a conjunction; for with reference to the Spirit also Paul hath used this illustration: "What man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God." Thus Christ's meaning is no other than this: "I have not a will different and apart from that of the Father, but if He desireth anything, then I also; if I, then He also. As therefore none could object to the Father judging, so neither may any to Me, for the sentence of Each is given from the same Mind." And if He uttereth these words rather as a man, marvel not, seeing that they still deemed Him to be mere man. Therefore in passages like these it is necessary not merely to enquire into the meaning of the words, but also to take into account the suspicion of the hearers, and listen to what is said as being addressed to that suspicion. Otherwise many difficulties will follow.

"I do not seek My own will, but the will of Him that sent Me. And I did not come down from heaven to do My own will, but the will of Him that sent Me." These things were spoken when He was fulfilling within Himself perfection, in order that spiritual beings who are outside the world might understand that not only to natural parents should they not be obedient and keep in subjection unto them, but also that they should not be persuaded by their own will, neither by their own wants and pleasures in any thing, but that they should deny themselves, even as it was said by the Redeemer, "Whosoever denieth not himself cannot be My disciple."

These words: "I can do nothing of Myself" and others like them, as was said above, point to the equality of the Son with the Father. I can do nothing new or foreign from the Father; for I have neither a will nor a power distinct from the Father's. "As I hear" from the Father, "so I judge," that is, as the Father Himself judges, so do I. He says this, as we have often said, in order to show impartiality both in deeds, and in words, and in judgments. Lest some, seeing Him as a Man, should be scandalized — how can one who appears as a Man render righteous judgment, when, in the words of David, "every man is a liar" (Ps. 116:2) — He said beforehand: "Do not marvel at this, that I am the Son of Man." And now He says: "My judgment is righteous, because I judge as I hear from My Father, who judges." "For I seek not My own will, but the will of the Father." He who desires to establish his own will may be suspected of violating justice, but he who does not have himself in view — what motive would he have to pronounce an unrighteous judgment? And I do not seek My own will, for I do not even have a will of My own, but what the Father wills, that I also desire.

Then when he says, I cannot do anything of myself, he gives the reason for what he has just said. Now he had spoken of two things: the origin of his power, and the justness of his judgment. Consequently, he mentions the reason for each.

The first point, when he says, I cannot do anything of myself, can be understood in two ways, even according to Augustine. First, as referring to the Son of Man in this manner: You say that you have the power to raise the dead because you are the Son of Man. But do you have this power precisely because you are the Son of Man? No, because I cannot do anything of myself, but I judge only as I hear it. He does not say, "as I see," as he said above; "The Son cannot do anything of himself, but only what he sees the Father doing" (5:19). But he does say, as I hear it: for in this context "to hear" is the same as "to obey." Now to obey belongs to one who receives a command, while to command pertains to one who is superior. Accordingly, because Christ, as man, is inferior to the Father, he says, as I hear it, i.e., as infused into my soul by God. We read of this kind of hearing in Psalm 84 (v 9): "I will hear what the Lord God says in me." But above he said "sees," because he was then speaking of himself as the Word of God.

Then when he says, and my judgment is just, he shows the justness of his judgment. For he had said: "Those who have done well will come forth to a resurrection of life." But some might say: Will he be partial and uneven when he punishes and rewards? So he answers: No, saying: my judgment is just; and the reason is because I am not seeking my own will, but the will of him who sent me. For there are two wills in our Lord Jesus Christ: one is a divine will, which is the same as the will of the Father; the other is a human will, which is proper to himself, just as it is proper to him to be a man. A human will is borne to its own good; but in Christ it was ruled and regulated by right reason, so that it would always be conformed in all things to the divine will. Accordingly he says: I am not seeking my own will, which as such is inclined to its own good, but the will of him who sent me, that is, the Father: "I have desired to do your will, my God" (Ps 39:9); "Not as I will, but as you will" (Mt 26:39).

If this is carefully considered, the Lord is assigning the true nature of a just judgment, saying: because I am not seeking my own will. For one's judgment is just when it is passed according to the norm of law. But the divine will is the norm and the law of the created will. And so, the created will, and the reason, which is regulated according to the norm of the divine will, is just, and its judgment is just.

Secondly, it is explained as referring to the Son of God; and then the aforesaid division still remains the same. Thus Christ, as the Divine Word showing the origin of his power, says: I cannot do anything of myself, in the way he said above, "the Son cannot do anything of himself" (5:19). For his very doing and his power are his being (esse); but being (esse) in him is from another, that is, from his Father. And so, just as he is not of himself (a se), so of himself he cannot do anything: "I do nothing of myself" (below 8:28).

His statement, I judge only as I hear it, is explained as his previous statement, "only what he sees the Father doing" (above 5:19). For we acquire science or any knowledge through sight and hearing (for these two senses are those most used in learning). But because sight and hearing are different in us, we acquire knowledge in one way through sight, that is, by discovering things, and in a different way through hearing, that is, by being taught. But in the Son of God, sight and hearing are the same; thus, when he says either "sees" or "hears," the meaning is the same so far as the acquisition of knowledge is concerned. And because judgment in any intellectual nature comes from knowledge, he says significantly, I judge only as I hear it, i.e., as I have acquired knowledge together with being from the Father, so I judge: "Everything I have heard from my Father I have made known to you" (below 15:15).

Showing the justness of his judgment he says: and my judgment is just: the reason being, because I am not seeking my own will. But do not the Father and the Son have the same will? I answer that the Father and the Son do have the same will, but the Father does not have his will from another, whereas the Son does have his will from another, i.e., from the Father. Thus the Son accomplishes his own will as from another, i.e., as having it from another; but the Father accomplishes his will as his own, i.e., not having it from another. Thus he says: I am not seeking my own will, that is, such as would be mine if it originated from myself, but my will, as being from another, that is from the Father.

Or thus; Christ, being both God and man, He shows the proper existence of both, by sometimes speaking according to the nature he took from man, sometimes according to the majesty of the Godhead. If I bear witness of Myself, My witness is not true: this is to be understood of His humanity; the sense being, If I, a man, bear witness of Myself, i. e. without God, My witness is not true: and then follows, There is another that beareth witness of Me. The Father bore witness of Christ, by the voice which was heard at the baptism, and at the transfiguration on the mount. And I know that His witness is true; because He is the God of truth. How then can His witness be otherwise than true?

(de Verb. Dom. s. 43) He knew Himself that His witness of Himself was true, but in compassion to the weak and unbelieving, the Sun sought for candles, that their weak sight might not be dazzled by His full blaze. And therefore John was brought forward to give his testimony to the truth. Not that there is such testimony really, for whatever witnesses bear witness to Him, it is really He who bears witness to Himself; as it is His dwelling in the witnesses, which moves them so to give their witness to the truth.

This is the fourth part of the chapter, in which is determined the corroboration of the aforesaid refutation, which was made by manifold testimony approving what the Lord said above. And this part has two sections: because first is adduced the certainty of the testimonies; second, the rebuke of the unbelieving Jews. The first part has two sections: because first the Lord, although he could adduce his own testimony, declines; second, he adduces the testimonies of others.

He therefore declines his own testimony, because they would not believe it, regarding it as uncertain: whence he says: "If I bear witness of myself, my testimony is not true," that is, it is not efficacious for believing, especially if I alone bear witness; whence below in chapter eight: "The Pharisees said to him: You bear witness of yourself; your testimony is not true." Yet true testimonies are not lacking to me.

It is asked concerning what he says: "If I bear testimony concerning myself, my testimony is not true." To the contrary: Numbers 23: "God is not as a man, that he should lie": therefore if Christ is God, therefore etc. Likewise, below in the eighth chapter: "If I bear testimony concerning myself, my testimony is true": and here he says that it is not true: therefore etc. The response to this is threefold. The first response is by pressing upon the subject: if I according to human nature bear witness concerning myself, my testimony is not true; it is nevertheless true according to the divine. But this does not resolve the matter, because just as he does not lie according to the divine nature, neither does he according to the human. Therefore the response is given by pressing upon the predicate: "my testimony is not true," that is, it is not efficacious nor will it be accepted as true; nevertheless it is true, because I speak the truth. And so it is understood such that it is called true according to the reality, but not true according to the Jews' acceptance. Otherwise the response is that this word is to be understood precisely: "if I bear witness concerning myself," supply: I alone, my testimony is not efficacious; but if I with another, it is efficacious; whence he says below: "Because I am not alone." Therefore, since above he had commended himself by his own testimony, showing his power, to strengthen this he brings forward the testimonies of others.

Think you that my testimony of myself is better than that of God? when the Lord Himself teaches, and says that testimony is not true, if any one himself appears as a witness concerning himself, for the reason that every one would assuredly favour himself. Nor would any one put forward mischievous and adverse things against himself, but there may be a simple confidence of truth if, in what was announced of us, another is the announcer and witness. "If," He says, "I bear witness of myself, my testimony is not true; but there is another who beareth witness of me." but if the Lord Himself, who will by and by judge all things, was unwilling to be believed on His own testimony, but preferred to be approved by the judgment and testimony of God the Father, how much more does it be-hove His servants to observe this, who are not only approved by, but even glory in the judgment and testimony of God! But with you the fabrication of hostile and malignant men has prevailed against the divine decree, and against our conscience resting upon the strength of its faith, as if among lapsed and profane persons placed outside the Church, from whose breasts the Holy Spirit has departed, there could be anything else than a depraved mind and a deceitful tongue, and venomous hatred, and sacrilegious lies, which whosoever believes, must of necessity be found with them when the day of judgment shall come.

The most wise Solomon, gathering together the things in which a man may very reasonably glory, and show his manner of life to be enviable, and placing them before those who are apt to learn, says, The righteous man is his own accuser in the opening of the trial, and again, Let thy neighbour praise thee and not thine own mouth, a stranger and not thine own lips. For a thing truly burdensome and most intolerable to the hearers, is it that some like not to be praised by the voice of others, but attest unrestrainedly their own most noble and excellent deeds. But with reason is such language distrusted; for we are wont to be invited by certain (so to speak) natural and necessary drawings of self-love, readily to ascribe to ourselves nought that is ill, but ever to put about us and not altogether truthfully, the things whereby any may be thought well-behaved and good.

When then our Lord Jesus Christ adjudged to Himself that He judgeth righteous judgments, saying openly that He could do nothing of Himself, but that He makes the Will of the Father His Rule in all His Actions, and in saying this, introduced Himself as witness to Himself, although it was true, yet of necessity considering the sophistry of the Pharisees, and what they would say in their folly (for they knew not that He is God by Nature): He anticipates them in putting it forward, and says, Ye following the practice of the common people, and not advancing beyond surmise befitting Jews, will surely say, THOU bearest record of Thyself, Thy record is not true; but ye shall hear this in reply (saith He), I endure yet with your blasphemies, I am by no means exceeding angry with you belching forth your words from the ignorance most dear to you, I grant you for argument's sake, that even this hath been well said by you: Be it so, ye reject My Voice, there is Another That beareth witness of Me. He here indicates God the Father Which is in heaven Who hath now in divers manners attested the Verity of the Essence of His Own Son; and He says that He knows that His witness is True showing that His Own Judgement too is in fact most trustworthy and true. For lest by admitting as it were that He said things untrue of Himself, He should give room for malice, and a loophole against Himself to them who are accustomed to think otherwise, He having ceded of necessity to what is becoming and customary, that one ought not altogether to credit as true him who praises and approves himself, returns again as God to His due position and says that He knows that the witness of the Father is true, all bat teaching this; I being Very God know Myself (says Ho), and the Father will say nothing of favour concerning Me. For I am Such by Nature, as He, being True, will declare Me. In the former part then there was an assent so to say of condescension, and the words hypothetic rather than true; in His saying that He knows that the witness of the Father is true, is the demonstration of God-befitting credibility.

But it must be observed that in respect of His Own Person the Father is Other than the Son, and is not, as some uninstructed heretics have imagined, introduced as the Son-Father.

The Only-begotten God shows Himself to be the Son, on the testimony not of man only, but of His own power. The works which He does, bear witness to His being sent from the Father. Therefore the obedience of the Son and the authority of the Father are set forth in Him who was sent. But the testimony of works not being sufficient evidence, it follows, And the Father Himself which has sent Me, has borne witness of Me. Open the Evangelic volumes, and examine their whole range: no testimony of the Father to the Son is given in any of the books, other than that He is the Son. So what a calumny is it in men now saying that this is only a name of adoption: thus making God a liar, and names unmeaning.

If any one unpracticed in the art undertake to work a mine, he will get no gold, but confounding all aimlessly and together, will undergo a labor unprofitable and pernicious: so also they who understand not the method of Holy Scripture, nor search out its peculiarities and laws, but go over all its points carelessly and in one manner, will mix the gold with earth, and never discover the treasure which is laid up in it. I say this now because the passage before us containeth much gold, not indeed manifest to view, but covered over with much obscurity, and therefore by digging and purifying we must arrive at the legitimate sense. For who would not at once be troubled at hearing Christ say, "If I testify of Myself, My witness is not true"; inasmuch as He often appeareth to have testified of Himself? For instance, conversing with the Samaritan woman He said, "I Am that speak unto thee": and in like manner to the blind man, "It is He that talketh with thee"; and rebuking the Jews, "Ye say, thou blasphemest, because I said I am the Son of God." And in many other places besides He doth this. If now all these assertions be false, what hope of salvation shall we have? And where shall we find truth when Truth Itself declareth, "My witness is not true"? Nor doth this appear to be the only contradiction; there is another not less than this. He saith farther on, "Though I bear witness of Myself, yet My witness is true"; which then, tell me, am I to receive, and which deem a falsehood? If we take them out thus [from the context] simply as they are said, without carefully considering the person to whom nor the cause for which they are said, nor any other like circumstances, they will both be falsehoods. For if His witness be "not true," then this assertion is not true either, not merely the second, but the first also. What then is the meaning? We need great watchfulness, or rather the grace of God, that we rest not in the mere words; for thus the heretics err, because they enquire not into the object of the speaker nor the disposition of the hearers. If we add not these and other points besides, as times and places and the opinions of the listeners, many absurd consequences will follow.

The Jews were about to object to Him, "If thou bearest witness concerning thyself, thy witness is not true": therefore He spake these words in anticipation; as though He had said, "Ye will surely say to Me, we believe thee not; for no one that witnesseth of himself is readily held trustworthy among men." So that the "is not true" must not be read absolutely, but with reference to their suspicions, as though He had said, "to you it is not true"; and so He uttered the words not looking to His own dignity, but to their secret thoughts. When He saith, "My witness is not true," He rebuketh their opinion of Him, and the objection about to be urged by them against Him; but when He saith, "Though I bear witness of Myself, My witness is true," He declareth the very nature of the thing itself, namely, that as God they ought to deem Him trustworthy even when speaking of Himself.

For since He had spoken of the resurrection of the dead, and of the judgment, and that he that believeth on Him is not judged, but cometh unto life, and that He shall sit to require account of all men, and that He hath the same Authority and Power with the Father; and since He was about again otherwise to prove these things, He necessarily put their objection first. "I told you," He saith, "that 'as the Father raiseth the dead and quickeneth them, so the Son quickeneth whom He will'; I told you that 'the Father judgeth no man, but hath committed all judgment unto the Son'; I told you that men must 'honor the Son as they honor the Father'; I told you that 'he that honoreth not the Son honoreth not the Father'; I told you that 'he that heareth My words and believeth them shall not see death, but hath passed from death unto life'; that My voice shall raise the dead, some now, some hereafter; that I shall demand account from all men of their transgressions, that I shall judge righteously, and recompense those who have walked uprightly." Now since all these were assertions, since the things asserted were important, and since no clear proof of them had as yet been afforded to the Jews but one rather indistinct, He putteth their objection first when He is about to proceed to establish His assertions, speaking somewhat in this way if not in these very words: "Perhaps ye will say, thou assertest all this, but thou art not a credible witness, since thou testifiest of thyself." First then checking their disputatious spirit by setting forth what they would say, and showing that He knew the secrets of their hearts, and giving this first proof of His power, after stating the objection He supplieth other proofs clear and indisputable, producing three witnesses to what He said, namely, the works wrought by Him, the witness of the Father, and the preaching of John.

No one who comes on the authority of another establishes that authority as his own but rather guards against such an understanding, for first must come the support of the one who gives him his authority. Now, [Christ] will not be acknowledged as Son if the Father never called him this. Nor will people believe he is the sent One if no sender gave him a commission.

It is true that he tells us himself that he was a persecutor before he became an apostle, still this is not enough for any man who examines before he believes, since even the Lord Himself did not bear witness of Himself. But let them believe without the Scriptures, if their object is to believe contrary to the Scriptures.

Here the Lord apparently contradicts Himself. For He repeatedly bore witness about Himself, for example, He said to the Samaritan woman "I am the Christ" (John 4:25–26), to the blind man (John 9:35–37), and at other times on several occasions. If this is false, then how can we hope for salvation? But the contradiction is not limited to this alone; there is yet another, no less significant. After this (John 8:14) He says: "Even if I bear witness of Myself, My witness is true." How then can this apparent contradiction be reconciled? When He says "If I bear witness of Myself, My witness is not true," He speaks in accordance with the understanding of the Jews. Perhaps they intended to say to Him that You bear witness of Yourself, and in testimony about oneself no one deserves to be believed. Therefore He insistently says: "I do not bear witness of Myself, for in that case, in your opinion, I would not be worthy of belief, but there is another who bears witness of Me — John." But when He says: "Even if I bear witness of Myself, My witness is true," He speaks by way of concession. Yielding to the reasoning of the Jews, He says: "Granted that I bear witness of Myself; but even if I do bear witness of Myself, My witness is true. For I, being God, am worthy of belief." Therefore the first He said insistently — that it is not I who bear witness, but the Forerunner — while the second He said by way of contrast or concession: "Even if I bear witness, My witness is true."

Having given us the teaching on the life-giving power of the Son, he now confirms it. First, he confirms, with several testimonies, what he had said about the excellence of his power. In the second place, he reproves them because of their slowness to believe (v 41). He does two things about the first. First, he states why there was a need to resort to such testimonies. Secondly, he invokes the testimonies (v 32).

The need to appeal to testimony arose because the Jews did not believe in him; for this reason he says: If I were to bear witness to myself, my testimony would not be valid (verum, valid, true). Some may find this statement puzzling: for if our Lord says of himself, "I am the truth" (below 14:6), how can his testimony not be valid? If he is the truth, in whom shall one believe if the truth itself is not believed in? We may answer, according to Chrysostom, that our Lord is speaking here of himself from the point of view of the opinion of others, so that his meaning is: If I were to bear witness to myself, my testimony would not be valid so far as your outlook is concerned, because you do not accept what I say about myself unless it is confirmed by other testimony: "You are bearing witness to yourself; your testimony is not valid" (below 8:13).

The Gloss has a different explanation of this: If I were to bear witness to myself, my testimony would not be valid. For above, Christ was referring to himself as God, but here he is referring to himself as a man. And the meaning is: If I, namely, a man, were to bear witness to myself, i.e., apart from God, that is, which God the Father does not certify, then it follows that my testimony would not be valid, for human speech has no truth unless it is supported by God, according to: "God is true, but every man is a liar" (Rom 3:4). Thus, if we take Christ as a man separated from the Deity and not in conformity with it, we find a lie both in his essence and in his words: "Although I bear witness to myself, my testimony is true" (below 8:14); "I am not alone, because the Father is with me" (below 16:32). And so, because he was not alone but with the Father, his testimony is true.

"There is another who bears witness of me," namely the Father, or also John, and concerning both is rightly understood what follows: "And I know that the testimony which he bears of me is true": because he testifies as one who is certain. For the Father gives true testimony, because, as is said below in chapter eight, "he who sent me is truthful." John likewise is certain: whence above in chapter one, John said: "I saw and bore witness that this is the Son of God"; Proverbs 12: "He who speaks what he knows is a judge of justice, but he who lies is a fraudulent witness."

First then checking their disputatious spirit by setting forth what they would say, and showing that He knew the secrets of their hearts, and giving this first proof of His power, after stating the objection He supplieth other proofs clear and indisputable, producing three witnesses to what He said, namely, the works wrought by Him, the witness of the Father, and the preaching of John. And He putteth first the less important witness of John. For after saying, "There is another that beareth witness of Me, and I know that his witness is true," He addeth, "Ye sent unto John, and he bare witness unto the truth."

Yet if Thy witness be not true, how sayest Thou, "I know that the testimony of John is true, and that he hath borne witness to the truth"? and seest thou (O man) how clear it hence is, that the expression, "My witness is not true," was addressed to their secret thoughts?

"What then," saith some one, "if John bare witness partially." That the Jews might not assert this, see how He removeth this suspicion. For He said not, "John testified of Me," but, "Ye first sent to John, and ye would not have sent had ye not deemed him trustworthy." Nay, what is more, they had sent not to ask him about Christ, but about himself, and the man whom they deemed trustworthy in what related to himself they would much more deem so in what related to another. For it is, so to speak, the nature of us all not to give so much credit to those who speak of themselves as to those who speak of others; yet him they deemed so trustworthy as not to require even concerning himself any other testimony. For they who were sent said not, "What sayest thou concerning Christ?" but, "Who art thou? What sayest thou of thyself?" So great admiration felt they for the man. Now to all this Christ made allusion by saying, "Ye sent unto John." And on this account the Evangelist hath not merely related that they sent, but is exact as to the persons sent that they were Priests and of the Pharisees, not common or abject persons, nor such as might be corrupted or cheated, but men able to understand exactly what he said.

In answer then, he puts forth three clear and irrefragable proofs, three witnesses as it were, to the truth of what He had said; the works which He had done, the testimony of the Father, and the preaching of John: putting the least of these foremost, i. e. the preaching of John: There is another that beareth witness of Me: and I know that the witness which he witnesseth of Me is true.

Since they were about to object to the words pronounced by our Lord about himself: "Your words are not true, nor worthy to be accepted, because you bear testimony about yourself"—since in their argument with him they were about to put forward this objection, our Lord forestalled them by saying, "You must not accept me as true, because I bear testimony to myself: this is what you undoubtedly mean. But you would have the right to say such a thing if I were the only one to bear testimony about myself. But now someone else said other things that were similar to my words about me, and he was a very trustworthy witness."

"I," He says, "have three witnesses: John, My works, and My Father." He puts forward John first.

Next, he presents these testimonies: first, a human testimony; secondly, a divine testimony. He does two things about the first. First, he mentions the testimony of John; secondly, he tells why this testimony was given (v 34). With respect to the first he does two things. First, he brings in the testimony; secondly, he commends it (v 32).

He brings on the witness when he says: But there is someone else who testifies on my behalf. This is, in the opinion of Chrysostom, John the Baptist, of whom we read above: "There was a man sent by God, whose name was John. He came as a witness, that he might bear witness to the light" (1:6).

He commends John's testimony on two grounds: first, because of its truth; secondly, because of its authority, for the Jews had sought it (v 33).

He commends his testimony because of its truth, saying: And I know, from certain experience, that the witness he, that is, John, bears on my behalf is true. His father, Zechariah, had prophesied this of him: "You will go before the face of the Lord to prepare his way, to give his people a knowledge of salvation" (Lk 1:76). Now it is obvious that false testimony is not a testimony that saves, because lying is a cause of death: "A lying mouth kills the soul" (Wis 1:11). Therefore, if John's testimony was for the purpose of giving knowledge of salvation to his people, his testimony is true.

Accordingly, to show that his testimony is true, not in virtue of his humanity considered in itself, but in so far as it is united to his divinity and to the Word of God, he says, But there is someone else who testifies on my behalf: not John, but the Father, according to this explanation. Because if the testimony of Christ as man is not of itself true and productive, much less is the testimony of John. Therefore, the testimony of Christ is not verified by the testimony of John, but by the testimony of the Father. So this someone else who testifies is understood to be the Father. And I know that the witness he bears on my behalf is true, for he is truth: "God is light," i.e., truth, "and in him there is no darkness," i.e., lie (1 Jn 1:5).

The first explanation, which is that given by Chrysostom, is nearer to the letter of the text.

But he bore witness not to himself, but to the truth: as the friend of the truth, he bore witness to the truth, i. e. Christ. Our Lord, on His part, does not reject the witness of John, as not being necessary, but shows only that men ought not to give such attention to John as to forget that Christ's witness was all that was necessary to Himself. But I receive not, He says, testimony from men.

Because I do not want it. John, though he bore witness, did it not that Christ might increase, but that men might be brought to the knowledge of Him.

The Lord declined his own testimony; here secondly he adduces the testimony of another. And because in the mouth of many witnesses the testimony is firm, therefore this part has four parts according to the four testimonies which he adduces. The first is of John; the second is of works; the third, divine; and the fourth, of the Scriptures. And these testimonies are distinguished: because the first is pronounced, the second exhibited, the third inspired, and the fourth written.

First, therefore, He adduces the testimony of John, which had been rendered to them at their own request: thus He says: "You sent to John": he did not put himself forward, but responded at your request, above in chapter one: "And this is the testimony of John, when the Jews sent to him," etc. "And he bore witness to the truth," as a faithful witness: Proverbs 14: "A faithful witness will not lie." And lest the Lord should seem to beg for human testimony, He adds.

It can also be asked about the sufficiency and order of these testimonies. — And it should be noted that the first testimony, namely that of John, was introductory; the second, namely that of works, advancing; the third, namely that of the Father, compelling; the fourth, namely that of Scripture, establishing in truth. And from these there results one complete and perfect testimony, and they are arranged in graduated order according to the stated conditions.

As we have just affirmed that it is disgraceful, and not without share of the uttermost folly, that any one should be seen as an admirer of his own excellencies, even though he should by reason of exceeding virtue escape untruth: so it is an absurdity cognate (so to say) and akin to this, that any not called upon to bear witness to any thing, should of their own accord appear before the judges or those who wish to enquire. For such an one would seem (and that justly) not altogether to be anxious to tell the truth, but rather to be over-eager to give his testimony, to make known not what the nature of the fact is, but rather his own account of it. Most skilfully then, yea rather as God, doth our Lord Jesus Christ, overturning beforehand the charge of the Pharisees in regard to this, say, YE have sent unto John: not of his own accord (says He) does the Baptist come to give his testimony to Me, he is clear from any charge of this: he gave free testimony; YE sent to ask John, and he hath borne witness unto the truth. For when he was asked by them who were sent to him, whether he were the Christ, he confessed and denied not, but confessed I am not the Christ, but am sent before Him. He hath then borne witness to the Truth, for Christ is the Truth.

If he [our Lord] was not receiving testimony from human beings, why did he go to John to receive testimony from him? John, however, was sent from God: "He who sent us spoke to me." Through John, the Father was testifying about him, just as he [our Lord] said, "Moses also wrote about me," along with other statements.

"What then," saith some one, "if John bare witness partially." That the Jews might not assert this, see how He removeth this suspicion. For He said not, "John testified of Me," but, "Ye first sent to John, and ye would not have sent had ye not deemed him trustworthy." Nay, what is more, they had sent not to ask him about Christ, but about himself, and the man whom they deemed trustworthy in what related to himself they would much more deem so in what related to another. For it is, so to speak, the nature of us all not to give so much credit to those who speak of themselves as to those who speak of others; yet him they deemed so trustworthy as not to require even concerning himself any other testimony. For they who were sent said not, "What sayest thou concerning Christ?" but, "Who art thou? What sayest thou of thyself?" So great admiration felt they for the man.

Lest anyone say to Him that he testified about You out of flattery (to You), He says: "you yourselves sent to John." And, without a doubt, you would not have sent to ask him if you did not consider him worthy of belief. Therefore you yourselves bear witness that John was true.

He also commends the testimony of John by reason of its authority, because it was sought after by the Jews, saying: You sent [messengers] to John. As if to say: I know that his testimony is true and you should not reject it, because the great authority John enjoyed among you led you to seek his testimony about me; and you would not have done this if you did not think that he was worthy of belief: "The Jews sent priests and Levites from Jerusalem to him" (above 1:19). And on this occasion, John bore witness, not to himself, but to the truth, i.e., to me. As a friend of the truth, he bore testimony to the truth, which is Christ: "He declared openly, and did not deny, and stated clearly, 'I am not the Messiah'" (above 1:20).

"But I do not receive testimony from man," supply: on account of any need of My own: Psalm: "I said to the Lord: You are my God, for You have no need of my goods"; but I recall it for the sake of your salvation. Whence He also says: "But these things I say, that you may be saved," namely by believing in Me through his testimony, because, as it is said in Mark 16, "he who believes and is baptized shall be saved." And truly they ought to have believed at John's testimony.

He doth not reject the word of John as useless, nor declare the witness of the truth to be of none effect (for He would with justice have seemed to have wrought absurdity against Himself, by unreasonably dismissing from credence him whom He sent to cry. Prepare ye the way of the Lord, make straight the paths of our God) but as striving with the unbounded disobedience of the Jews He proceeds to what is better and of more weight, saying that not of necessity is testimony to Himself from voice of man admitted, but rather giving them more glorious proof from the Authority befitting Him Who is by Nature God, and from the Excellence of the Divine Miracles. For a person will sometimes reject the voice of man, as not true, even though he be haply enrolled among the saints. Which some not scrupling to do, used to oppose the words of the Prophets, crying out. Speak unto us other things and declare unto us another deceit: and yet besides these, certain of them of Jerusalem, or of the land of Judah, who had escaped into Egypt: to wit, Azariah the son of Hoshaiah, and Johanan the son of Kareah and all the proud men, as it is written, openly disbelieving the prophecies of Jeremiah, said, Thou speakest falsely, the Lord sent thee not to say to us, Go not into Egypt. But demonstration through miracles, what gainsaying will it admit of; and the being borne witness to by the Excellencies of God the Father, what mode of stubbornness will it yet grant to the faultfinders? And verily Nicodemus (he was one of their rulers, and ranked among those in authority) gave incontrovertible testimony from His miracles, saying, Rabbi, we know that Thou art a Teacher come from God, for no man can do these miracles that THOU doest, except God be with Him.

Since then to disbelieve even the holy Baptist himself who brought testimony as far as words go, was not too much for the malice of the Jews, He says again, in a sort of irony, The blessed Baptist hath borne witness to the truth, even though questioned by you, but since nothing has been left untried by you, and ye have foolhardily accustomed yourselves to launch forth into all manner of reviling, ye have, it is likely, rejected his voice. And since this too seems to you to be right, be it so: I am haply persuaded, I agree with you, I will put aside for your sakes the voice of John too, and with you except against his testimony: I have the Father from above bearing testimony. But teaching again that the expression implies assent for argument's sake, He profitably subjoined, But these things I say that YE might be saved, that is, I used this manner of speech to you, not that the truth is so, but for argument's sake, that by every means YE may be saved.

"But I receive not testimony from man." "Why then hast Thou brought forward that of John?" His testimony was not the "testimony of man," for, saith he, "He that sent me to baptize with water, He said unto me." So that John's testimony was the testimony of God; for having learned from Him he said what he did. But that none should ask, "Whence is it clear that he learnt from God?" and stop at this, He abundantly silences them by still addressing Himself to their thoughts. For neither was it likely that many would know these things; they had hitherto given heed unto John as to one who spake of himself, and therefore Christ saith, "I receive not testimony from man." And that the Jews might not ask, "And if Thou wert not about to receive the testimony of man, and by it to strengthen Thyself, why hast Thou brought forward this man's testimony?" see how He correcteth this contradiction by what He addeth. For after saying, "I receive not testimony from man," He hath added, "But these things I say, that ye may be saved."

What He saith is of this kind; "I, being God, needed not the witness of John which is man's witness, yet because ye gave more heed to him, believe him more trustworthy than any, ran to him as to a prophet, (for all the city was poured forth to Jordan,) and have not believed on Me, even when working miracles, therefore I remind you of that witness of his."

(Hom. xl. 2) Even the witness of John was the witness of God: for what he said, God taught him. But to anticipate their asking how it appeared that God taught John, as if the Jews had objected that John's witness might not be true, our Lord anticipates them by saying, "Ye sought him yourselves to enquire of him; that is why I use his testimony, for I need it not." He adds, But these things I say that ye might be saved. As if He said, I being God, needed not this human kind of testimony. But, since ye attend more to him, and think him more worthy of credit than any one else, while ye do not believe me, though I work miracles; for this cause I remind you of his testimony. But had they not received John's testimony? Before they have time to ask this, He answers it: He was a burning and a shining light, and ye were willing for a season to rejoice in his light. He says this to show, how lightly they had held by John, and how soon they had left him, thus preventing him from leading them to Christ. He calls him a candle, because John had not his light from himself, but from the grace of the Holy Spirit.

Perhaps some (woman) will say: "To me it is not necessary to be approved by men; for I do not require the testimony of men: God is the inspector of the heart.

Although I, as God, have no need of human testimony — the Lord has no need of the testimony of a servant — yet since you consider him more truthful and heed him more than Me, and you resorted to him, while you do not believe in Me even in the face of miracles, therefore I remind you also of John's testimony, and I do everything, accepting even what is unworthy of My divinity, if only you might be saved.

Then (v 34), he gives the reason why an appeal was made to the testimony of John. First, he excludes a supposed reason. Next, he presents the true reason (v 34b).

Someone might think that John's testimony was brought in to assure them about Christ, on the ground that Christ's own testimony was not sufficient. He excludes this reason when he says, I myself do not need proof from men. Here we should note that sometimes in the sciences a thing is proved by something else which is more evident to us, but which is less evident in itself; and at other times a thing is proved by something else which is more evident in itself and absolutely. Now, in this case, the issue is to prove that Christ is God. And, although the truth of Christ is, in itself and absolutely, more evident, yet it is proved by the testimony of John, which was better known to the Jews. So Christ, of himself, did not have any need of John's testimony; and this is what he says: I myself do not need proof from men.

But this seems to conflict with: "You are my witnesses, said the Lord" (Is 40:10); and with "You will be my witnesses in Jerusalem and in all of Judea and Samaria, and to the remotest part of the world" (Acts 1:8). So how can he say: I myself do not need proof from men.

This can be understood in two ways. In the first way, the sense is: I myself do not need proof from men, as relying on it alone; but I have stronger testimony, that is, divine testimony: "For me, it does not matter much if I am judged by you" (1 Cor 4:3); "You know that I have not desired the day of man," i.e., human glory (Jer 17:16).

Another interpretation is: I myself do not need proof from men, insofar as the one giving witness is a man, but insofar as he is enlightened by God in order to testify: "There was a man sent by God, whose name was John" (above 1:6); "We did not seek glory from men" (1 Thes 2:6); "I do not seek my own glory" (below 8:50). And so I receive the testimony of John not just as a man, but insofar as he was sent and enlightened by God in order to testify.

A third explanation, and a better one, is: I myself do not need proof from men, i.e., human testimony. As far as I am concerned, I receive my authority from no one but God, who proves that I am great.

Next (v 34b), he gives the real reason for appealing to John's testimony. First, he states the reason. Secondly, he explains it. The reason for appealing to this testimony was so that the Jews might be saved by believing in Christ, and this because of John's testimony. Thus he says: I do not need John's testimony for my sake, but I say this in order that you may be saved: "He desires the salvation of all men" (1 Tim 2:4). "Christ came into this world to save sinners" (1 Tim 1:15).

John was a candle lighted by Christ, the Light, burning with faith and love, shining in word and deed. He was sent before, to confound the enemies of Christ, according to the Psalm, I have ordained a lantern for Mine Anointed; as for His enemies, I shall clothe them with shame. (Ps. 131)

"He was a burning lamp," through grace, "and shining," through doctrine: or: "burning," through interior charity, "shining," through exterior uprightness of life. Bernard: "To burn only is too little; to shine only is vain; but to shine and to burn is perfect." Therefore John was most fittingly signified by Elijah: Ecclesiasticus 48: "Elijah arose like fire, and his word burned like a torch." To such a one, therefore, shining so perfectly, faith ought to have been given, which the Jews did not do: whence He says: "But you were willing to rejoice for a time in his light," that is, that you might believe his teaching and testimony and imitate his life, which you observed for a short while: Matthew 11: "John came neither eating nor drinking, and they say: He has a demon"; Matthew 21: "John came to you in the way of justice, and you did not believe him. But the publicans and harlots believed him."

He likens the holy Baptist to a lamp, in that as far as appertains to the measure of man, he shone forth before His Coming, yet not with his own light: for not its own is the light in the lamp, but from without and bestowed and added: thus will you see in the saints also the illumination that is from Christ in the Spirit. Wherefore they both thinking and acting most wisely do themselves confess out of their own mouth, Of His fulness have all WE received. For the Only-Begotten is by Nature Light, in that from Light too He beamed forth, I mean, from the Essence of the Father: but the creation partakes of it, and whatever is endowed with power of reasoning and thinking, is as a vessel most excellently fashioned by God the Most Excellent Artificer of all things, with capacity for being filled with Divine Light.

The blessed Baptist then is a lamp according to the above-given explanation. The Saviour saying this economically calls the foolish Pharisees to remembrance of the Voice of God the Father, saying of Him, I prepared a lamp for My Christ. Very profitably and of necessity does Christ now subjoin these things to those already aforesaid. For. since, cutting off all occasion of unbelief from the Jews, and from all sides compelling them to the duty of believing on Him, He thought good to agree with them in not receiving his testimony, saying, I receive not testimony from man, that they might not suppose that the Lord was really and truly so minded respecting His forerunner, as the form of the words gives,----profitably to His present purpose, does He introduce him, not as Himself saying anything of him, but as proclaimed by the Voice of the Father. For He thought that from reverence certainly to God the Father, the gainsayer must either be ashamed, or show himself now more nakedly fighting against God, as unrestrainedly going against the very words of God the Father.

He then (saith He) was the lamp, and YE were willing for a season to rejoice in his light. For it behoved Him not only to show that the Pharisees easily went astray from what is right, and had by the great impiety of their ways thrust from them the will to believe, but also to convict them of being fickle, and by no means accustomed to cleave to the desire of good things, but after having barely tasted, and approved in words only those whom they thought to be holy, they were not ashamed quickly to go over to the contrary habit. For this I think is the meaning of their being willing for a season to rejoice in his light. For at the commencement they admired the holy Baptist, as an ascetic, as a lover of God, as an example of all piety, but they who honour the miracle again insult it, not enduring to hear, Prepare ye the way of the Lord, make straight the paths of our God. For this they are clearly found doing through unbelief.

And now (as I think) having kept the well-trodden and commonly-used method of interpretation of the passage, we have put forth the meaning of it, according to our power: but since the Word of the Saviour extendeth to deep meanings, and evidently all but necessitateth the taking hold of more subtil conceptions, not merely signifying that John was a lamp, but also burning and shining, we deem it needful to apply ourselves more keenly to the force of the words and so track out the beauty of the truth. The sentence itself shall again be brought forward. He was the Lamp, He says. It would have been sufficient by this alone to have pointed out the holy Baptist, so that the hearers should go back to the thought of the prophecy concerning Him, which runs thus, I prepared a lamp for My Christ. But since He adds to the word lamp, the burning and shining, it is thence manifest that He carries the hearer back not merely to the prophet's voice, but also to some pre-figuring of the Law, fore-representing, as in figure and shadow, the torch-bearing of John, which he well performed by his testimony to Christ the Lord. He again convicts the Pharisees wise in their own conceits, who were conversant in the Law of Moses and that constantly, of being ignorant, and rather seeming to be wise than really having understanding of the Law. This then is the whole aim of the discourse: but I think we ought, bringing forward the Divine oracle itself, incontrovertibly to show that the blessed Baptist is not simply a lamp, but one burning and shining.

When then God was ordaining the arrangements of the holy tabernacle, after the completion of the ten curtains, He saith to the hierophant Moses, And do thou command the children of Israel and let them bring thee olive oil refined pure beaten to burn for a light, that the lamp burn always in the tabernacle of the congregation without the vail, which is upon the testament, Aaron and his sons shall burn it from evening to morning before the LORD: a statute for ever unto your generations on the behalf of the children of Israel: and take thou unto thee Aaron thy brother and his sons with him from among the children of Israel to minister unto Me. Thus far the oracle of God, we must now proceed to the interpretation of it as far as may be. The oil without lees and pure, seems to signify the most pure and undefiled Nature of the Holy Ghost, Which penetrating us incomprehensibly like oil, nourishes and preserves and increases the illumination in the soul, as in a lamp. And thus we believe that the Divine Baptist also shed forth the light of his testimony concerning our Saviour, having received the power of being able to illuminate from no other source than through the spiritual oil, which mightily and effectually availeth to kindle within us the Divine Light, to which also the Saviour Himself darkly alluded, saying, I am come to cast fire on the earth and what will I, if it be already kindled? The blessed Baptist then was again as in type the lamp, that was ever burning and shining in the tabernacle of testimony: and its shining in the tabernacle of testimony shows full well that his illumination was received in the churches, and will not be outside the holy and Divine Tabernacle of the Saviour. But the lamp being seen without the vail, seems to show that he will bring in a simpler introductory illumination, saying, Repent, for the Kingdom of Heaven hath drawn nigh; but of the things hidden within the vail, to wit, the mysteries of our Saviour, he revealeth nothing at all. For he baptized not unto participation of the Holy Ghost, nor did his illumination introduce within the vail: for it was in the outer tabernacle, while yet standing, according to the mouth of Paul. But when it says, that Aaron and his sons shall burn it from evening to morning before the Lord: a statute for ever unto your generations, I think we ought to understand it after this sort. Aaron and his sons signify those who execute the priest's office in the Churches in their time, that is to say, the teachers therein and ministers of the Divine Altars. These are commanded to keep the spiritual lamp, that is, John, ever bright, for this is the meaning of, They shall burn it from evening to morning. For the whole period during which the light of the lamp was to appear, is the space of night, whereby is signified the term of the present life. For by light we understand the life to come. But the lamp burns or is kept bright, by always making its illumination perceptible to those who believe in Christ, and by testifying through the mouth of the Priests then being that it is true in saying such things of Christ.

That God may teach thee, that by this He was pourtraying the fore-messenger of the Saviour, He straightway subjoins the election of the Priests. You will attain again to the whole scope of the passage by ruminating on some such idea as this, and not amiss, as seems to me. On the completion of the tabernacle the ordering of the lamp is introduced, and immediately after, the appointment and function of the priests. For at the completion of the law and the Prophets, shone forth the voice of the forerunner crying in the wilderness (as it is written) Prepare ye the way of the Lord, make straight the paths of our God; immediately after whom is the ordination and manifestation of the holy Apostles by Christ. For the Lord chose out twelve, whom also He named Apostles.

Our consideration of the lamp being herein completed, let us look again at the Voice of the Saviour. He was (saith He) the burning and shining lamp, and YE were willing for a season to rejoice in his light. He blames in the Pharisees their habit of mind unlearned and hard to be brought to obedience and convicts them again of being sick with incomparable ill-instructedness and not able to understand even what they professed to know, and very far indeed from an accurate knowledge of the law, wholly ignorant of what the Lawgiver was pourtraying afore in outline through Moses. For by saying that he was the burning and shining lamp, He shames (it is like) those who did not yet understand that which was long ago too limned out in figures of the Law: by saying, and YE were willing for a season to rejoice in his light, He introduceth them again as ever preferring their own will to the Divine Decree, and accustomed to follow only whom they would. For whereas the lawgiver (says He) commanded the lamp always to shine and be burning, YE were willing for it to shine not always, but for a season only, that is for the very briefest period. For ye at first marvelling quenched (as far as you are concerned) the light of the lamp, most unreasonably accusing him that was sent from God, and not only yourselves refusing to be baptized, but also forbidding him from baptizing others. For ye sent to him, saying, Why baptizest thou then, that is, why dost thou enlighten to repentance and the knowledge of Christ? The Saviour then brought a charge alike of folly and transgression of the Law upon the senseless Scribes and Pharisees, contending with them in behalf of the words of John. This I think that the blessed Luke also understanding, most excellently declares and cries aloud against their folly, saying, And all the people that heard, that is, the words of the Saviour, justified God, being baptized with the baptism of John: but the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.

"He [John] was a lamp that was burning," which even as it grew was also passing away, for he was shining in the night so that he might show that the appointed time of the sun's power was fading, and its beams of light were vanishing.

The birth of John [the Baptist] brought the dumbness of Zacharias to an end. For he did not burden his father, when the voice issued forth from silence; but as when not believed it rendered him tongue-tied, so did the voice sounding out clearly set his father free, to whom he had both been announced and born. Now the voice and the burning light were a precursor of the Word and the Light.

"I, being God, needed not the witness of John which is man's witness, yet because ye gave more heed to him, believe him more trustworthy than any, ran to him as to a prophet, (for all the city was poured forth to Jordan,) and have not believed on Me, even when working miracles, therefore I remind you of that witness of his." "He was a burning and a shining light, and ye were willing for a season to rejoice in his light." That they may not reply, "What if he did speak and we received him not," He showeth that they did receive John's sayings: since they sent not common men, but priests and Pharisees and were willing to rejoice; so much did they admire the man, and at the same time had nothing to say against his words. But the "for a season," is the expression of one noting their levity, and the fact that they soon started away from him.

He called John a torch, signifying that he had not light of himself, but by the grace of the Spirit; but the circumstance which caused the absolute distinction between Himself and John, namely, that He was the Sun of righteousness, this He put not yet; but merely hinting as yet at this He touched them sharply, by showing that from the same disposition which led them to despise John, neither could they believe in Christ. Since it was but for a season that they admired even the man whom they did admire, and who, had they not acted thus, would soon have led them by the hand to Jesus.

For the same John is called not merely an "angel" of Christ, but withal a "lamp" shining before Christ: for David predicts, "I have prepared the lamp for my Christ; " and him Christ Himself, coming "to fulfil the prophets," called so to the Jews. "He was," He says, "the burning and shining lamp; " as being he who not merely "prepared His ways in the desert," but withal, by pointing out "the Lamb of God," illumined the minds of men by his heralding, so that they understood Him to be that Lamb whom Moses was wont to announce as destined to suffer.

He calls John a "burning lamp," because he had an earthly origin, and had his light not from himself, but from the grace of the Spirit, and "for a time"; but when the day of the Lord came, that is, His teaching, the lamp was hidden. Everything he said they accepted "for a time" and rejoiced in him, but then they forgot what he said about Me and remained in their former unbelief. For if you had once firmly believed him, he would soon have led you to faith in Me.

He explains his statement, in order that you may be saved: that is, because I am appealing to testimony you have accepted. And so he mentions that John was accepted by them: He was a lamp, blazing and burning brightly. First, he states that John was a witness accepted on his own merits. Secondly, he mentions to what degree he was accepted by them (v 35b).

Three things perfected John and show that he was a witness accepted in his own right. The first concerns the condition of his nature, and he refers to this when he says, He was a lamp. The second concerns the perfection of his love, because he was a blazing lamp. The third is related to the perfection of his understanding, because he was a lamp that was burning brightly.

John was perfect in his nature because he was a lamp, i.e., enriched by grace and illumined by the light of the Word of God. Now a lamp differs from a light: for a light radiates light of itself, but a lamp does not give light of itself, but by participating in the light. Now the true light is Christ: "He was the true light, which enlightens every man coming into this world" (above 1:9). John, however, was not a light, as we read in the same place, but a lamp, because he was enlightened "in order to bear witness to the light" (above 1:8), by leading men to Christ. We read of this lamp: "I have prepared a lamp for my anointed" (Ps 131:17).

Further, he was blazing and impassioned in his affections, so he says, blazing. For some people are lamps only as to their office or rank, but they are snuffed out in their affections: for as a lamp cannot give light unless there is a fire blazing within it, so a spiritual lamp does not give any light unless it is first set ablaze and burns with the fire of love. Therefore, to be ablaze comes first, and the giving of light depends on it, because knowledge of the truth is given due to the blazing of love: "If any one loves me, he will keep my word, and my Father will love him, and we will come to him, and make our home with him" (below 14:23); and "I have called you friends, because everything I have heard from my Father I have made known to you" (below 15:15); "You who fear the Lord, love him, and your hearts will be enlightened" (Sir 2:20).

The two characteristics of fire are that it both blazes and shines. Its blazing signifies love for three reasons. First, because fire is the most active of all bodies; so too is the warmth of love (charity), so much so that nothing can withstand its force: "The love of Christ spurs us on" (2 Cor 5:14). Secondly, because just as fire, because it is very volatile, causes great unrest, so also this love of charity makes a person restless until he achieves his objective: "Its light is fire and flame" (Sg 8:6). Thirdly, just as fire is inclined to move upward, so too is charity; so much so that it joins us to God: "He who abides in love abides in God, and God in him" (1 Jn 4:16).

Finally, John had an intellect that was burning brightly. First, it was bright within, because of his knowledge of the truth: "The Lord will fill your soul with brightness," i.e., he will make it shine (Is 58:11). Secondly, it was bright without, because of his preaching: "You will shine in the world among them like stars, containing the word of life" (Phil 2:15). Thirdly, it was bright because it manifested good works: "Let your light so shine before men that they may see your good works" (Mt 5:16).

And so, because John was of himself so acceptable—for he was a lamp, not smothered out but blazing, not dark but burning brightly—he deserved to be accepted by you, as indeed he was, because for a time you yourselves exulted in his light. He fittingly links their exulting or rejoicing with light; because a man rejoices most in that which most pleases him. And among physical things nothing is more pleasant than light, according to: "It is a delight for the eyes to see the sun" (Sir 11:7). He says, you yourselves exulted in his light, i.e., you rested in John and put your end in him, thinking that he was the Messiah. But you did this only for a time, because you wavered on this; for when you saw that John was leading men to another, and not to himself, you turned away from him. Thus we read in Matthew (21:32) that the Jews did not believe in John. They belonged to that group referred to by Matthew (13:21) as believing "for a while."

That He enlightens the blind, that He opens the deaf ear, looses the mouth of the dumb, casts out devils, raises the dead; these works bear witness of Christ.

"But I have testimony." Here the second testimony is touched upon, namely that of works, which is greater than the aforesaid. Therefore He says: "But I have testimony greater than John," because it is more persuasive for believing in Me. "For the very works, which the Father has given Me," because from Him I received being and working: "that I may accomplish them," that is, make them perfect: because "the works of God are perfect," Deuteronomy 32. "The very works which I do," by My own power, "bear witness concerning Me, that the Father has sent Me," as God His Son, because He communicated such great works to Him: below in chapter 15: "If I had not come and done among them the works which no other man has done, they would not have sin." These works are to be believed, that the Father sent Him; below in chapter 14: "The Father abiding in Me, He does the works"; and again: "If you do not believe Me, believe the works."

There is a question concerning the testimony of works: "The works," he says, "which I do, bear witness concerning me." But the Prophets did the same works, such as miracles, and the Apostles following him did the same and greater ones; therefore if through works it could be sufficiently known that he was the Christ, by the same reasoning this could be said of anyone. I respond: It must be said that the miracles of the good and of the wicked can be distinguished, as Augustine says. They could therefore know that the miracles and works of Christ were those of a good and holy man; but Christ was saying that he was God; but no good man, remaining good, can make himself equal to God — rather, he is a thief; therefore if they could know Christ to be holy through his works, and through his words, that he was the Christ, the works were a sufficient testimony that Christ spoke the truth, and through this, that he was the Christ. Similarly concerning other good men, that they spoke the truth; but they did not speak about themselves, but about Christ, as the Apostles did. Otherwise it is said that the works were not a compelling testimony, but a persuading one, and similarly the testimony of John and of Scripture; but the testimony of the Father through revelation is compelling.

Even though he was the lamp (saith He) both depicted by the books of the law, and proclaimed afore by the voice of the holy Prophets, that he should one day appear, beaming before the true Light, and declaring among you, that ye ought to put in good order the way of your Lord and God: yet since he haply seemeth to you not trustworthy, albeit so great in virtue, by reason of your innate unruly and most absurd folly, I proceed now to what is greater, against which probably ye will say nothing, ashamed before the very beauty of truth even against your own will. For I am no longer receiving glory by the words and judgements of men, nor shall I deem it needful to collect testimonies to Myself from bare words, but I will commit My affairs to witness more credible and far greater than these, and from the very magnificence of My deeds I make manifest that I am God by Nature, and of God the Father, and I nothing wrong Mine Own laws, trans-ordering them to whatsoever I will, and trans-elementing things which were darkly spoken to those of old, from the grossness of the letter to spiritual contemplation.

But let him that loves learning consider again that the Saviour by saying that He is well witnessed to by His works as to His being by Nature God, teaches clearly, that it was not possible that God-befitting Operation and Power should be in all exactitude in any one, unless he too were by Nature God. For He is testified of by His works, in no other way (I suppose) save this. For if He is seen a Finisher of the works of His Father, and whatever things are more suited to Him Alone, these He too accomplisheth by His Own Power: how shall it not be clear to every one, that He hath obtained the Same Nature with Him, and Radiant with the Properties of the Father, as being of Him, hath Equal Power and Operation with Him?

Yet He says He hath received the Works from Him, either by reason of the garb of human nature and servant's form speaking more lowlily that was needful, and this economically, or extolling by the title of gift the good Pleasure and Approval of the Father, in regard to all His wondrous Miracles. For thus does He affirm that He was also sent, in that He emptied Himself, as it is written, of His unalloyed God-befitting Dignity by reason of His Love for us. For He humbled Himself, and we shall find the lowliness of this His humbling Himself in no other ways than in those whereby He sometimes speaks as Man. To this agreeth that which is said by the Psalmist of Him in human wise for our sakes, I was set a King by Him upon Sion His Holy Mountain declaring the Law of the Lord. For He That is King for ever with the Father, Co-enthroned and Co-seated, as God with God who begat Him, says that He has been ordained King and Lord, saying that what as God He had, He received when He was made Man to whom reigning is not inherent by nature, but both the title and reality of lordship are wholly from without.

God the Only Begotten proves his Sonship by an appeal not only to the name but to the power. The works that he does are evidence that he has been sent by the Father. What, I [Hilary] ask, is the fact that these works prove? They prove that he was sent. That he was sent, in turn, is used as a proof of his Son-like obedience and of his Father's authority. For the works that he does could not possibly be done by any other than the one who is sent by the Father.… Open the Gospel volumes and examine the whole range of their content.… No testimony of the Father to the Son is given in any of the books other than that he is the Son. So it is nothing short of deception when people now say that this is only a name of adoption, thus making God a liar and names without meaning.

Are they blameless, in that they did not know the testimony of the Father who was never heard or seen among them and whose word was not abiding in them? No, for they cannot plead that his testimony was hidden from them. As Christ says, the testimony of his works is the testimony of the Father concerning him. His works testify of him that he was sent of the Father; but the testimony of these works is the Father's testimony. Since, therefore, the working of the Son is the Father's testimony, it follows of necessity that the same nature was operative in Christ, by which the Father testifies of him. So Christ, who does the works, and the Father, who testifies through them, are revealed as possessing one inseparable nature through the birth, for the work that Christ does is shown itself to be the testimony of God concerning him.

(vi. de Trin. c. 27) The Only-begotten God shows Himself to be the Son, on the testimony not of man only, but of His own power. The works which He does, bear witness to His being sent from the Father. Therefore the obedience of the Son and the authority of the Father are set forth in Him who was sent.

"But I have greater witness than that of John." "For had ye been willing to admit faith according to the (natural) consequence of the facts, I would have brought you over by My works more than he by his words. But since ye will not, I bring you to John, not as needing his testimony, but because I do all 'that ye may be saved.' For I have greater witness than that of John, namely, that from My works; yet I do not merely consider how I may be made acceptable to you by credible evidence, but how by that (of persons) known to and admired by you." Then glancing at them and saying that they rejoiced for a season in his (John's) light, He declared that their zeal was but temporary and uncertain.

Having then proved them altogether unworthy of forgiveness, He went on to say, "I have greater witness than that of John." "What is that?" It is that from His works. "For the works," He saith, "which the Father hath given Me to finish, the same works that I do bear witness of Me that the Father sent Me." By this He reminded them of the paralytic restored, and of many other things. The words perhaps one of them might have asserted were mere boast, and said by reason of John's friendship towards Him, (though indeed it was not in their power to say even this of John, a man equal to the exact practice of wisdom, and on this account admired by them,) but the works could not even among the maddest of them admit this suspicion; therefore He added this second testimony, saying, "The works which the Father hath given Me to finish, the same works that I do bear witness of Me that the Father sent Me."

In this place He also meeteth the accusation respecting the violation of the Sabbath. For since those persons argued, "How can he be from God, seeing that he keepeth not the Sabbath?", therefore He saith, "Which My Father hath given unto Me." Yet in truth, He acted with absolute power, but in order most abundantly to show that He doth nothing contrary to the Father, therefore He hath put the expression of much inferiority. Since why did He not say, "The works which the Father hath given Me testify that I am equal to the Father"? for both of these truths were to be learned from the works, that He did nothing contrary, and that He was equal to Him who begat Him; a point which He is establishing elsewhere, where He saith, "If ye believe not Me, believe the works: that ye may know and believe that I am in the Father and the Father in Me." In both respects, therefore, the works bare witness to Him, that He was equal to the Father, and that He did nothing contrary to Him. Why then said He not so, instead of leaving out the greater and putting forward this? Because to establish this was His first object. For although it was a far less thing to have it believed that He came from God, than to have it believed that God was equal with Him, (for that belonged to the Prophets also, but this never,) still He taketh much pains as to the lesser point, as knowing that, this admitted, the other would afterwards be easily received. So that making no mention of the more important portion of the testimony, He putteth its lesser office, that by this they may receive the other also...

Afterwards He goes on to say: "But I have greater witness than that of John; for the works which the Father hath given me to finish-those very works bear witness of me that the Father hath sent me. And the Father Himself, which hath sent me, hath also borne witness of me." But He at once adds, "Ye have neither heard His voice at any time, nor seen His shape; " thus affirming that in former times it was not the Father, but the Son, who used to be seen and heard.

"John," He says, "bore witness about Me — John, whom you consider more trustworthy than all others." But since some slanderers might be found who would say, "What is that to us? John was favorable to You, and therefore gave a very good testimony," He says, "You sent to John and questioned him, undoubtedly considering him truthful." But I have also another testimony, greater than John's. The works which the Father has given Me, that is, has laid upon Me to accomplish, bear witness of Me. By "works" He means the miracles, for example, the healing of the paralytic and others. Since they accused Him for performing these on the Sabbath, and said that He is not from God because He does not keep the Sabbath, He declares to them that He does what is commanded Him by the Father, and is all the more from God in that He accomplishes the works laid upon Him by God. "The works," He says, "which the Father has given Me to accomplish." But if the Father gave them, then you, by opposing such works, are opposing God.

Then (v 36), he presents the divine testimony. First, he mentions its greatness; and then he continues on to describe it.

He says: I do not need proof from men for my sake, but for your sake, for I have testimony that is greater than that of John, that is, the testimony of God, which is greater than the testimony of John: "If we receive the testimony of men, the testimony of God is greater" (1 Jn 5:9). It is greater, I say, because of its greater authority, greater knowledge, and infallible truth, for God cannot deceive: "God is not like man, a liar" (Nm 23:19).

God bore witness to Christ in three ways: by works, by himself, and by the Scriptures. First, he mentions his witness as given by the working of miracles; secondly, the way God gave witness by himself (v 37); thirdly, the witness given through the Scriptures (v 39).

He says first: I have testimony that is greater than that of John, that is, my works, i.e., the working of miracles, the very works which my Father has given me to perform. We should point out that it is natural for man to learn of the power and natures of things from their actions, and therefore our Lord fittingly says that the sort of person he is can be learned through the works he does. So, since he performed divine works by his own power, we should believe that he has divine power within him: "If I had not done among them the works which no one else did, they would not have sin," that is, the sin of unbelief (below 15:24). And so he leads them to a knowledge of himself by appealing to his works, saying, the very works which my Father has given me in the Word, through an eternal generation, by giving me a power equal to his own. Or we could say, the very works which my Father has given me, in my conception, by making me one person who is both God and man, to perform, i.e., to perform them by my own power. He says this to distinguish himself from those who do not perform miracles by their own power but have to obtain it as a favor from God; thus Peter says: "In the name of Jesus Christ of Nazareth: stand up" (Acts 3:6). Thus it was God, and not themselves, who accomplished these works; but Christ accomplished them by his own power: "Lazarus, come forth," as John reports below (11:43). Accordingly, those works that I myself perform—they bear witness to me; "If you do not believe me, at least believe my works" (below 10:38). We see from Mark (16:20) that God bears witness by the working of miracles: "The Lord worked with them and confirmed the word by the signs that followed."

The Jews might say, We heard the voice of the Lord at Sinai, and saw Him under the appearance of fire. If God then bears witness of Thee, we should know His voice. To which He replies, I have the witness of the Father, though ye understand it not; because ye never heard His voice, or saw His shape.

By His mission we must understand His incarnation. Lastly, He shows that God is incorporeal, and cannot be seen by the bodily eye: Ye have neither heard His voice at any time, nor seen His shape.

Here the third testimony is touched upon, namely the divine, which he also calls paternal; on account of which he says: "And the Father who sent me," through the incarnation, "has borne testimony concerning me," through internal inspiration: because, as is said below in the sixth chapter, "no one comes to me unless the Father draws him." Whence he reveals and testifies with an intelligible voice, which the carnal Jews could neither hear nor see him speaking. Therefore he says: "You have never heard his voice," through revelation of the mind: as Peter heard, Matthew 16: "Blessed are you, Simon Bar-Jona, for flesh and blood has not revealed it to you, but my Father who is in heaven." "Nor have you seen his form," through open vision: Exodus 33: "No man shall see me and live"; and above in the first chapter: "No one has ever seen God."

There is a question concerning the testimony of the Father. For he says that "you have neither heard his voice nor seen his form"; he says this to the Jews. To the contrary: Were not many present when, in Luke chapter three, a voice was made from heaven in a sensible manner: "You are my beloved Son"? Likewise, Deuteronomy chapter five: "We heard his voice from the midst of the fire." Likewise, Exodus chapter twenty: "You have seen that I have spoken to you from heaven."

I respond: It must be said that God speaks in two ways and appears in two ways: in one way in himself and through himself, and thus he speaks through an internal revelation of the mind in a certain ineffable manner, yet nevertheless in a certain intelligible manner, and thus he does not speak to the wicked; in another way through a subject creature, and thus he spoke in the giving of the Law. In this second way they saw in the subject creature and heard sensibly, but not in the first way: and it is about this that he speaks here. Whence Augustine says on this: The Father bears witness: "He who outwardly displayed me as visible to the eyes of men, inwardly kindled the hearts of men to know me."

The puffed-up Pharisees liked to pretend that the divine Word was with them and in them and that they had come to an advanced level of wisdom.… But here they are, rejecting the living and hypostatic Word of God. Their faith was not directed toward him. Instead they dishonored the impress of God the Father and refused to behold his most true form (so to say) through his God-befitting authority and power. For the divine and ineffable nature is in no other way apprehended (so far as it may be) by us than through what it effects and works. This is why Paul directs us to go from the greatness and beauty of the creatures to the proportionately higher contemplation of the Creator. … This is why Jesus finds fault with Philip, who thoughtlessly imagined that he could in any other way attain to the contemplation of God the Father. It was in Philip's power, however, to consider Jesus' uncreated image, which shows accurately in himself the One who begat him.

(vi. de Trin. c. 27) But the testimony of works not being sufficient evidence, it follows, And the Father Himself which hath sent Me, hath borne witness of Me. Open the Evangelic volumes, and examine their whole range: no testimony of the Father to the Son is given in any of the books, other than that He is the Son. So what a calumny is it in men now saying that this is only a name of adoption: thus making God a liar, and names unmeaning.

This, he says, the Thracians who dwell around Haemus, and the Phrygians similarly with the Thracians, denominate Corybas, because, (though) deriving the beginning of his descent from the head above and from the unportrayed brain, and (though) permeating all the principles of the existing state of things, (yet) we do not perceive how and in what manner he comes down. This, says he, is what is spoken: "We have heard his voice, no doubt, but we have not seen his shape." For the voice of him that is set apart and portrayed is heard; but (his) shape, which descends from above from the unportrayed one,-what sort it is, nobody knows. It resides, however, in an earthly mould, yet no one recognises it. This, he says, is "the god that inhabiteth the flood," according to the Psalter, "and who speaketh and crieth from many waters." The "many waters," he says, are the diversified generation of mortal men, from which (generation) he cries and vociferates to the unportrayed man, saying, "Preserve my only-begotten from the lions." In reply to him, it has, says he, been declared, "Israel, thou art my child: fear not; even though thou passest through rivers, they shall not drown thee; even though thou passest through fire, it shall not scorch thee." By rivers he means, says he, the moist substance of generation, and by fire the impulsive principle and desire for generation. "Thou art mine; fear not." And again, he says, "If a mother forget her children, so as not to have pity on them and give them food, I also will forget you." Adam, he says, speaks to his own men: "But even though a woman forget these things, yet I will not forget you. I have painted you on my hands." In regard, however, of his ascension, that is his regeneration, that he may become spiritual, not carnal, the Scripture, he says, speaks (thus): "Open the gates, ye who are your rulers; and be ye lift up, ye everlasting doors, and the King of glory shall come in," that is a wonder of wonders. "For who," he says, "is this King of glory? A worm, and not a man; a reproach of man, and an outcast of the people; himself is the King of glory, and powerful in war."

"And the Father Himself, which hath sent Me, hath borne witness of Me." Where did He "bear witness of" Him? In Jordan: "This is My beloved Son, in whom I am well pleased"; hear Him. Yet even this needed proof. The testimony of John then was clear, for they themselves had sent to him, and could not deny it. The testimony from miracles was in like manner clear, for they had seen them wrought, and had heard from him who was healed, and had believed; whence also they drew their accusation. It therefore remained to give proof to the testimony of the Father.

"Ye have neither heard His voice at any time": How then saith Moses, "The Lord spake, and Moses answered"? and David, "He had heard a tongue which he knew not"; and Moses again, "Is there any such people which hath 'heard the voice of God'?" "Nor seen His shape." Yet Isaiah, Jeremiah, and Ezekiel, are said to have seen Him, and many others. What then is that which Christ saith now? He guideth them by degrees to a philosophical doctrine, showing that with God is neither voice nor shape, but that He is higher than such forms or sounds like these. For as when He saith, "Ye have not heard His voice," He doth not mean that God doth indeed utter a voice, but one which cannot be heard; so when He saith, "Nor seen His shape," He doth not mean that God hath a shape though one invisible, but that neither of these things belongeth to God. And in order that they might not say, "Thou art a boaster, God spake to Moses only"; (this at least they did say, "We know that God spake with Moses: as for this fellow, we know not whence He is";) on this account He spake as He did, to show that there is neither voice nor shape with God.

"And the Father who sent Me has Himself testified concerning Me." Where then did the Father testify concerning Him? Some say at the baptism, when He said: "This is My beloved Son" (Matt. 3:17). But I think it is better to understand that God testified concerning Him in all of Scripture, in the Law and the Prophets.

Then (v 37), he presents the second way God bore witness to Christ, namely, by himself. First, he mentions the way; secondly, he shows that they were not able to receive this testimony.

He says: It is not only the works which my Father has given me to perform that bear witness to me, but the Father who sent me has himself given testimony on my behalf: in the Jordan, when Christ was baptized (Mt 3:17); and on the mountain, when Christ was transfigured (Mt 17:5). For on both these occasions the voice of the Father was heard: "This is my beloved Son." And so they should believe in Christ, as the true and natural Son of God: "This is the testimony of God: he has borne witness to his Son" (1 Jn 5:9). Consequently, anyone who does not believe that he is the Son of God, does not believe in the testimony of God.

Someone could say that God also gave testimony to others by himself: for example, to Moses, on the mountain, with whom God spoke while others were present. We, however, never heard his testimony, as the Lord says: you have neither heard his voice. On the other hand, we read in Deuteronomy (4:33): "Did it ever happen before that the people heard the voice of God speaking from the midst of fire, as you heard, and have lived?" Then how can Christ say: you have neither heard his voice?

I reply, according to Chrysostom, that the Lord wishes to show those established in a philosophical frame of mind that God gives testimony to someone in two ways, namely, sensibly and intelligibly. Sensibly, as by a sensible voice only; and in this way he gave witness to Moses on Mount Sinai: "You heard his voice, and saw no form at all" (Dt 4:12). Likewise, he gives testimony by a sensible form, as he appeared to Abraham (Gn 26), and to Isaiah: "I saw the Lord seated on a high and lofty throne" (Is 6:1). However, in these visions, neither the audible voice nor the visible figure were like anything in the animal kingdom, except efficiently, in the sense that these were formed by God. For since God is a spirit, he neither emits audible sounds nor can he be portrayed as a figure. But he does bear testimony in an intelligible manner by inspiring in the hearts of certain persons what they ought to believe and to hold: "I will hear what the Lord God will speak within me" (Ps 84:9); "I will lead her into the wilderness and there I will speak to her heart," as we read in Hosea (2:14).

Now you were able to receive the testimony given in the first of these ways; and this is not surprising, because they were the words and image of God only efficiently, as was said. But they were not able to receive the testimony given in that intelligible voice; so he says: you have neither heard his voice, i.e., you were not among those who shared in it. "Everyone who has heard the Father and has learned, comes to me" (below 6:45). But you do not come to me. Therefore, you have neither heard his voice nor seen his image, i.e., you do not have his intelligible testimony.

Or we could say that, you have neither heard his voice, can be taken as showing the three ways in which God reveals things. This is done either by a sensible voice, as he bore witness to Christ in the Jordan and on the mountain, as in 2 Peter (1:16): "We were eyewitnesses of his greatness. For he received honor and glory from God the Father, when a voice came from the heavens." And the Jews did not hear this. Or, God reveals things through a vision of his essence, which he reveals to the blessed. And they did not see this, because "while we are in the body, we are absent from the Lord" (2 Cor 5:6). Thirdly, it is accomplished by an interior word through an inspiration; and the Jews did not have this either.

For it is not by the carnal ear, but by the spiritual understanding, through the grace of the Holy Spirit, that God is heard. And they did not hear the spiritual voice, because they did not love or obey Him, nor saw they His shape; inasmuch as that is not to be seen by the outward eye, but by faith and love.

It is most appropriate that he joins the "Word" to the "form" here to show that the Word of God is himself the image and expression and form of his Father. The Jews who did not receive the one who spoke to them thus did not receive the Word, which is the form of God. This too was who the patriarch Jacob saw when he received a blessing from him and the name of Israel instead of Jacob. … And this is he who said, "He who has seen me has seen the Father," and "I in the Father and the Father in me" and "I and the Father are one." For in this way God is one and so is the faith in the Father and the Son. For even though the Word is God, the Lord our God is one Lord.

"And you do not have his word abiding in you," namely through faith: whence the reason is also added: "Because the one whom he sent, you do not believe in him." And the one whom he sent is the Word and abides in hearts through faith: Ephesians 3: "That Christ may dwell through faith in your hearts"; Isaiah 9: "The Lord sent a word into Jacob, and it fell upon Israel"; it did not abide in Jacob, because his own did not receive him.

CHAPTER II. That the Son is the Image of God the Father, wherein also is an exposure of the Jews as not understanding the words darkly uttered by Moses.

One may see that not simple is the arrangement of ideas poured forth upon the passage before under consideration, but that it is a swarm of hidden contemplations, which very easily escapes the mind of uncritical hearers, and haply admits of being seen by those only who investigate more keenly. For what was it (will one perchance say) that induced Jesus, when He was saying that He was borne witness to by His God-befitting Operation, to come to something most exceeding remote as though it belonged to the subject? I mean that the Pharisees had neither at any time heard the Voice of God the Father nor seen His Form nor yet had His Word abiding in them. And I will agree, and so I suppose will every one else, that not without some cause is this their difficulty. What sense then we shall adapt to the passage before us, and what again we, on all sides holding by the truth, searching shall provide ourselves with, by the Operation and grace of the Spirit I will endeavour to tell forth.

It is the custom of the Saviour Christ, when often making useful discourses with the unskilled Pharisees, to gaze into the depths of their heart, and to consider in God-befitting manner the reasonings still dumbly revolved and stirred up in their mind, and to these in particular to direct both His answers and words and exposures, and He does not altogether keep the thread of His own words unpassed, but to what they are counselling and imagining in themselves, to this He keenly replies, and by it shows that He is by Nature God, as knowing what lies in the depth and searching the hearts and reins. If any one will, let him receive the most clear demonstration hereof, from the other Evangelists, I mean Luke and his companions. It is written then in the Gospels, that there were once gathered together from all the region round about Judea, Pharisees and doctors of the law. And, behold (he says) men bearing on a bed a man which was taken with a palsy, and they were seeking to bring him in and to lay him before him; and when they found not by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch into the midst before Jesus. And when He saw their faith, He said unto him, Man, thy sins are forgiven thee. And the scribes and the Pharisees began to reason saying, Who is This which speak-eth blasphemies? who can forgive sins but One, God? But when Jesus perceived (it says) their thoughts, He answering said unto them, What are ye reasoning in your hearts? whether is easier to say, Thy sins be forgiven thee, or to say, Rise and walk? Seest thou how He not waiting their answer or murmuring in utterance of words, answers as God their inward thoughts? You will find again another example too, fashioned after this same manner. For thus says the blessed Luke, And it came to pass also on another sabbath that He entered into the Synagogue and taught, and there was a man there whose right hand was withered. And the Scribes and Pharisees watched Him whether He would heal on the sabbath day, that they might find an accusation against Him: but He knew (it says) their thoughts and said to the man which had the withered hand, Rise up and stand forth in the midst. And he arose and stood forth. And Jesus said unto them, I will ask you, Is it lawful on the sabbath day to do good or to do evil? Seest thou again evidently herein, that He framed His words as looking into the very heart of those who were foolishly trying to accuse Him? Something of this sort again in the passage too before us we will suppose to have been seen by the Saviour in the hearts of the Pharisees. But you will see that the discourse does not spurn the right line, or order of the subject, if you do not shrink from going over again each of those things which have been already said.

This great long discourse with them took its beginning about the man that was healed on the Sabbath Day, and by manifold devices and arguments was Christ endeavouring to persuade those who were waywardly vexed at the healing on the sabbath, that it is lawful even to have compassion on the sabbath, and to do good to all, and besides, that the Law made the rest of the sabbath a shadow of a most note-worthy reality; moreover having in their judgement broken the honour of the sabbath, and hereby specially transgressed the law, He was affirming and that very strongly, that He had been sent by God the Father, and further was clearly telling them that He was borne witness unto by Him, and was well-pleasing to Him in all that He did. To these things (as far at least as the evidence of the arguments goes) the Pharisees again are reasoning with themselves (as waiting on the writings of the law, and ever holding out as a pretext the commands through Moses, and saying they had read) What does this Man say? how will God the Father be well-pleased with one who breaks the Law? when has He testified, or what judgement did He give concerning Him? For we know from the Mosaic writings that God descended upon Mount Sinai, and His Face was seen by the fathers, and His Voice (say they) was heard: He spake to the whole Synagogue, and commanded them to keep the Sabbath Day, clearly commanding thus. Remember the sabbath day to keep it holy, six days shalt thou labour and do all thy work, but on the seventh day is a holy sabbath to the Lord thy God: in it thou shalt not do any work. And none other (say they) heard we saying these things: the multitude of the fathers was ear-witness to the Voice from God, and after them the Word of God was in us: But who is This?

When He perceived that they were thus imagining, He exposes them as keenly ignorant, saying, Ye have neither heard His Voice at any time nor seen His Form, and ye have not His Word abiding in you, for whom HE sent, Him YE believe not. For the things done in a type at that time, and why the descent of God upon Mount Sinai was figured out to them, these things they knowing nothing of, received them not as images of spiritual realities, but were imagining that the Divine Nature could actually be seen with the eyes of the body, and believed that He used a bodily voice. But that the Word of the Saviour to them was true, and that they neither at any time heard the Voice of God the Father, nor had any one with bodily vision seen His Form, that is, the Word in all things like unto Him, I think that we ought again to show clearly, bringing to spiritual investigation and test the things written in Exodus. It says thus, And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount. And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire, and the smoke thereof was going up as the smoke of a furnace, and the whole people quaked greatly. And the voices of the trumpet sounded, going forth exceeding mighty, Moses spake, and God answered him by a voice. Thus far then the oracle of the all-wise Moses: but I think we ought now too to convict the Jews of stumbling into a most absurd idea of God, imagining that they had both seen His Form, and heard the Voice actually inherent in the Divine Nature.

Come then taking courage in the bounty and grace of the Saviour, let us refine the grossness of the letter of the law into spiritual contemplation: for so will that be shown to be true which was said to the Pharisees of God; Ye have neither heard His Voice at any time nor seen His Form. The people then being brought forth by Moses to meet God, as it is written, will be a manifest sign and token as in enigma, that none can unled and uninstructed come to God, but by the law are they led to the knowledge of the things which they seek to learn. For Moses will be understood to be put for the Law, according as is said by a certain one, They have Moses and the Prophets. But the standing by under the mount, when God had now descended and was on it, signifies the readiness of disposition and resolve of those who are called to serve Him, not refusing in any way to apply themselves even to things above their power and superior to their nature, while God is with them. Such in all respects are they who are partakers of the Saviour. Wherefore they practising manliness above men say, Who shall separate us from the Love of Christ? shall tribulation or distress or persecution or famine or nakedness or peril or sword? for all dreadful things are tolerable to the godly for love of Christ, and though tribulation should rise up as a mountain, they will rise superior against all danger, and will not withdraw their mind from love to God. But God is said to come down, not upon any low ground, but somewhere on high and on a mountain is He seen, that you may think some such thing as this with yourself, that although the Divine Nature condescending to our understandings, brings Itself to our conception, yet is It exceeding far above us, both in words and thoughts. For the height and intensity of the doctrines respecting It, are signified by the mountain, which he tells us was wholly darkened with smoke. For keen indeed and not very clear to us are words respecting the Godhead, wounding like smoke the eyes of the understanding. Therefore the most wise Paul testified that we see through a glass and darkly: the Psalmist again says that He, that is, God, made darkness His secret place, under the name of darkness hinting the Incomprehensibleness around Him, whereof the smoke about the fire on the mount may well be taken as a type. But the Godhead Itself descended in the form of fire, at that particular time, fittingly and of necessity for the nature of the thing. For it behoved, it behoved that He Who called Israel unto bondage and understanding through the law that should be put forth, should appear as an Enlightener and an Avenger. And both these ends are accomplished by fire. Yea, and the voices of the trumpet (saith he) sounded, going forward exceeding mighty, that some such effect of ideas again may be wrought for us: for the Law too was proclaimed by God, yet not continuously at first, by reason of the infirmity of the pupils, but stammeringly, so to say, and not with the whole force of the trumpeter. Wherefore Moses too called himself slow of speech. But as time advances, and carries forward the believers in Christ from the shadow in the letter to the spiritual worship, the voices of the Divine trumpet waxed exceeding mighty, the saving and Gospel preaching resounding in a way through the whole earth. For not as the Law, feeble-voiced and petty-heralding, was this heard in the country of the Jews only, or proclaimed from Dan to Beersheba, but rather, Their voice went forth into all the earth, as it is written. And what besides? Moses spake (saith he) and God answered him by a voice.

Keen be again the mind of the more studious, accurately let it observe the stability inherent in the Divine Oracles. For Moses speaks, and God answers him by a voice, not surely by His Own Voice, for this it does not say, but simply and absolutely by a voice, wrought wondrously in more human wise by sound of words. For in respect of what work will God be powerless? What that God wills shall He not perform, and that full readily? Therefore Moses spake, and God answered him by a voice. Herein is the type, let us see the truth. You have therefore in the holy Gospels the Lord speaking, Father, glorify Thy Son 2, and the Father answering by a voice, I both glorified, and will glorify again. The Saviour showed that this is not truly the voice of God the Father, by saying to those who were then present, This voice was made not because of Me, but for your sakes. Thou seest how He clearly affirmed that the Voice was made, since it is not meet to suppose that the Divine Nature useth a voice with a sound, though It conform Itself to our needs and speak like us, economically.

These considerations were of necessity brought into our present discourse: we deemed it altogether needful that Jesus should be shown to the readers speaking truth, when He is found saying of His Father, Ye have neither heard His Voice at any time nor seen His shape, and ye have not His Word abiding in you, for Whom HE hath sent, Him yE believe not. That the Pharisees puffed up unto strange boasting, were wont to pretend that the Divine Word was with them and in them, and therefore foolishly affirmed that they had advanced to marvellous wisdom, the Spirit Itself will testify, since Christ says by the Prophet Jeremiah unto them, How do ye say, WE are wise, and the word of the Lord is with us? For nought to the scribes became their lying pen; the wise men were ashamed, were dismayed and taken; what wisdom is in them? because they rejected the word of the Lord. For how are they not taken rejecting the Living and Hypostatic Word of God, receiving not the faith to Him-ward, but dishonouring the Impress of God the Father, and refusing to behold His most true Form (so to say) through His God-befitting Authority and Power? For the Divine and Ineffable Nature is in no other wise apprehended (so far as may be) by us, than through what It effects and works, therefore Paul directs us to go from the greatness and beauty of the creatures proportionably unto the contemplation of the Creator, the Saviour again leads us to the apprehending of Himself, saying, If I do not the works of My Father, believe Me not; but if I do, though ye believe not Me, believe My works. And with great reason did He blame His own disciple (this was Philip) who imagined thoughtlessly that he could in any other way attain to the contemplation of God the Father, albeit it was in his power to consider His Uncreated Image, which shows accurately in Himself Him Who begat Him. Wherefore He said, So long time am I with you, and hast thou not known Me Philip? he that hath seen Me hath seen the Father.

"But why," He saith, "name I these things? Not only have ye 'neither heard His voice nor seen His shape,' but it is not even in your power to assert that of which you most boast and of which you are all most fully assured, namely, that ye have received and keep His commandments." Wherefore He addeth, "And ye have not His word abiding in you." That is, the ordinances, the commandments, the Law, and the Prophets. For even if God ordained these, still they are not with you, since ye believe not on Me. Because, if the Scriptures everywhere say that it is necessary to give heed to Me, and yet ye believe not, it is quite clear that His word is removed from you. Wherefore again He addeth, "For whom He hath sent, Him ye believe not."

"You," He says, "have not heard His voice, that is, the Father's, nor have you seen His face, and He is utterly unknown to you, because you do not have His word abiding in you, that is, you do not know the Scriptures that bear witness about Me, although you think that you know them and boast that the words of God have been entrusted to you. That you do not know the Scriptures is clear from the fact that you do not believe in the One whom He sent. And just as you have not heard the voice of God, for God does not have a perceptible voice, nor have you seen His face, for He has no form or shape, so also you do not have His word in you, that is, the Scriptures that bear witness about Me."

Hence he adds: and you do not have his word abiding in your hearts, i.e., you do not have his word that is inwardly inspired. And the reason is, for you do not believe in him whom he, the Father, has sent. For the word of God leads to Christ, since Christ himself is the natural Word of God. But every word inspired by God is a certain participated likeness of that Word. Therefore, since every participated likeness leads to its original, it is clear that every word inspired by God leads to Christ. And so, because you are not led to me, you do not have his word, i.e., the inspired word of God, abiding in your hearts. "He who does not believe in the Son of God does not have life abiding in him," as it says below (sic). He says abiding, because although there is no one who does not have some truth from God, they alone have the truth and the word abiding in them whose knowledge has progressed to the point where they have reached a knowledge of the true and natural Word.

Or thus; they cannot have abiding in them the Word which was in the beginning, who came not to keep in mind, or fulfil in practice, that word of God which they hear. Having mentioned the testimonies of John, and the Father, and of His works, He adds now that of the Mosaic Law: Search the Scriptures, for in them ye think ye have eternal life; and they are they which testify of Me: as if He said, Ye think ye have eternal life in the Scriptures, and reject Me as being opposed to Moses: but you will find that Moses himself testifies to My being God, if you search the Scripture carefully. All Scripture indeed bears witness of Christ, whether by its types, or by prophets, or by the ministering of Angels. But the Jews did not believe these intimations of Christ, and therefore could not obtain eternal life: Ye will not come to Me, that ye may have life; meaning, The Scriptures bear witness of Me, but ye will not come to Me notwithstanding, i. e. ye will not believe on Me, and seek for salvation at My hands.

Let him he patient and gentle in his admonitions, well instructed himself, meditating in and diligently studying the Lord's books, and reading them frequently, that so he may be able carefully to interpret the Scriptures, expounding the Gospel in correspondence with the prophets and with the law; and let the expositions from the law and the prophets correspond to the Gospel. For the Lord Jesus says: "Search the Scriptures; for they are those which testify of me." And again: "For Moses wrote of me." But, above all, let him carefully distinguish between the original law and the additional precepts, and show which are the laws for believers, and which the bonds for the unbelievers, lest any should fall under those bonds. Be careful, therefore, O bishop, to study the word, that thou mayest be able to explain everything exactly, and that thou mayest copiously nourish thy people with much doctrine, and enlighten them with the light of the law; for God says: "Enlighten yourselves with the light of knowledge, while we have yet opportunity."

"Search the Scripture," saith He, "in which ye think ye have eternal life: the same bears witness of me; and ye will not come to me that ye may have life." Why do ye think that in the Scripture ye have eternal life? Ask itself to whom does it bear witness, and understand what is eternal life. And because for the sake of Moses they were willing to reject Christ, as an adversary to the ordinances and precepts of Moses, He convicts those same men as by another lamp.

For, indeed, all men are lamps, since they can be both lighted and extinguished. Moreover, when the lamps are wise, they shine and glow with the Spirit; yet also, if they did burn and are put out, they even stink. The servants of God remain good lamps by the oil of His mercy, not by their own strength. The free grace of God, truly, is the oil of the lamps. "For I have labored more than they all," saith a certain lamp; and lest he should seem to burn by his own strength, he added, "But not I, but the grace of God that was with me." All prophecy, therefore, before the coming of the Lord, is a lamp. Of this lamp the Apostle Peter says: "We have a more sure word of prophecy, to which ye do well giving heed, as unto a lamp shining in a dark place, until the day dawn, and the day-star arise in your hearts."

Vegetation on earth is alive, that is, having strength: wherefore it produces the green herb. And by this it is shown that the sacraments of Scripture, which externally seem arid, are yet alive within. And this is what the Saviour says to the Jews in John: "You search the Scriptures, because in them you think that you have life everlasting." No other Scripture besides this one is able to give life.

"Search the Scriptures." Here the fourth testimony is touched upon, namely that of the Scriptures, to which the Lord exhorts and arouses to diligence and spiritual understanding; on account of which he says: "Search the Scriptures," that is, discern the interior meaning, because, as the Apostle says in 2 Corinthians 3, "the letter kills, but the spirit gives life." And he adds the reason why they ought to search: "In which you think you have eternal life," that is, through which you think to know, and through this to have eternal life, because through them you think to know God, who is eternal life: Wisdom 15: "To know you is consummate justice, and to know your justice and your power is the root of immortality." Christ says that these Scriptures testify of him: whence he also adds: "They are the ones that bear testimony concerning me," namely all the Scriptures of the Old Testament: Luke, the last chapter: "It is necessary that all things be fulfilled which are written in the Law of Moses and the Prophets and the Psalms concerning me," said the Lord Jesus: Acts 18 says of Apollos that "he vigorously refuted the Jews publicly, showing through the Scriptures that Jesus is the Christ."

That another Prophet such as Moses was promised, to wit, one who should give a new testament, and who rather ought to be heard. In Deuteronomy God said to Moses: "And the Lord said to me, A Prophet will I raise up to them from among their brethren, such as thee, and I will give my word in His mouth; and He shall speak unto them that which I shall command Him. And whosoever shall not hear whatsoever things that Prophet shall speak in my name, I will avenge it." Concerning whom also Christ says in the Gospel according to John: "Search the Scriptures, in which ye think ye have eternal life. These are they which set forth testimony concerning me; and ye will not come to me, that ye might have life. Do not think that I accuse you to the Father: there is one that accuseth you, even Moses, on whom ye hope. For if ye had believed Moses, ye would also believe me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?"

The smooth, and passable to the many, and beaten explanation of the passage persuades us to suppose that it was spoken in the imperative mood by our Saviour to the Pharisees, that they ought to search the Divine Scriptures and gather testimonies concerning Him unto life. But since by interposing the conjunction (I mean, And) He joins on the clause, Ye will not come to Me, He evidently signifies something else, akin to what has been said, but a little different. For if it were to be taken imperatively, how should we not say it was necessary to say the whole sentence in some such fashion as this, Search the Scriptures for in them YE think ye have eternal life, and they are they which testify of Me; but when ye have searched, come to Me? But He is blaming them for not choosing to come, although led to it by the search, saying, And ye will not come to Me.

We will then, looking to what is more profitable and agreeable to what preceded, read it not imperatively, but rather as in connection and with a comma. Of this kind again will be the meaning of the passage before us. For when He saw that they were ever running to the books of Moses, and ignorantly collecting thence materials for gainsaying, but seeking for nothing else, nor receiving what would avail them for due belief: needs therefore does He show them that their labour in searching for these things is useless and unprofitable, and clearly convicts them of exercising themselves in a great and most profitable occupation in a way not becoming its use. For what tell me (saith He) is the use of your searching the Divine Scriptures, and supposing that by them ye will attain unto everlasting life, but when ye find that they testify of Me and call Me everlasting life, ye will not come to Me that ye might have life? Whence then ye ought to be saved (He saith) ye perceive not that thence ye get the greatest damage to your own souls, ye who are sharpened from the Mosaic books only unto gainsaying, but the things whereby ye could gain eternal life, ye do not so much as receive into your minds.

For that in the Law and the holy Prophets there is much said concerning Him Who is by Nature Life, that is the Only-Begotten, will I think be plain to all who are lovers of learning.

Wherefore also John does appropriately relate that the Lord said to the Jews: "Ye search the Scriptures, in which ye think ye have eternal life; these are they which testify of me. And ye are not willing to come unto Me, that ye may have life." How therefore did the Scriptures testify of Him, unless they were from one and the same Father, instructing men beforehand as to the advent of His Son, and foretelling the salvation brought in by Him?

Then that they may not argue, "How, if we have not heard His voice, hath He testified unto thee?" He saith, "Search the Scriptures, for they are they which testify of Me." Since by these the Father gave His testimony. He gave it indeed by Jordan also and in the mount, but Christ bringeth not forward those voices; perhaps by doing so He would have been disbelieved; for one of them, that in the mount, they did not hear, and the other they heard indeed, but heeded not. For this reason He referreth them to the Scriptures, showing that from them cometh the Father's testimony, having first removed the old grounds on which they used to boast, either as having seen God or as having heard His voice. For as it was likely that they would disbelieve His voice, and picture to themselves what took place on Sinai, after first correcting their suspicions on these points, and showing that what had been done was a condescension, He then referreth them to the testimony of the Scriptures.

Wherefore Christ when He referred the Jews to the Scriptures, sent them not to a mere reading, but a careful and considerate search; for He said not, "Read the Scriptures," but, "Search the Scriptures." Since the sayings relating to Him required great attention, (for they had been concealed from the beginning for the advantage of the men of that time,) He biddeth them now dig down with care that they might be able to discover what lay in the depth below. These sayings were not on the surface, nor were they cast forth to open view, but lay like some treasure hidden very deep. Now he that searcheth for hidden things, except he seek them with care and toil, will never find the object of his search. For which cause He said, "Search the Scriptures, because in them ye think ye have eternal life." He said not, "Ye have," but "ye think," showing that they gained from them nothing great or high, expecting as they did to be saved by the mere reading, without the addition of faith. What He saith therefore is of this kind: "Do ye not admire the Scriptures, do ye not think that they are the causes of all life? By these I confirm My claims now, for they are they which testify of Me, yet ye will not come to Me that ye may have eternal life." It was thus with good reason that He said, "ye think," because they would not obey, but merely prided themselves on the bare reading.

So far we have given, in brief, the history of the woman and the dragon. But to search out and explain the solution of them is beyond my powers. Nevertheless, let me venture, trusting in Him who commanded to search the Scriptures. If, then, you agree with this, it will not be difficult to undertake it; for you will quite pardon me, if I am unable sufficiently to explain the exact meaning of the Scripture.

Learn the mysteries of God; the very thing itself which is being done bears witness that it is God that is thus hymned by uninstructed tongues. Search the Scriptures, as ye have heard from the Lord; for they are they which testify of Him, and be not ignorant of this miracle. Hear ye men without grace, and thankless, what good tidings the prophet Zechariah brings to you. He says, Rejoice greatly, O daughter of Zion; behold thy King cometh unto thee: just and having salvation; lowly, and riding upon the foal of an ass. Why do ye repel the joy? Why, when the sun shineth, do ye love darkness? Why do ye against unconquerable peace meditate war?

For all the wisdom of life is hidden in the Scriptures. In them we are able to gain knowledge of God and of his creative activity, of his wonderful governance and providence; likewise of his goodness and, at the same time of his righteousness, and, in sum, of his great and mighty power. Anyone who is deprived of a knowledge of the Scriptures cannot withstand the power of God. … It is from the Scriptures that we learn how to travel on the road of virtue, for in them all the fine deeds of the just life are delineated. One cannot see anything without light, for it is light that enables us to see, as it is written, "By light we see light." Similarly, without the light of the Scriptures we are unable to see God, who is light, or his justice, which is filled with light. The effort involved in reading the Scriptures is thus greatly beneficial to us, all the more so since it causes us to become illumined in prayer. For anyone whose soul, after having labored in reading and having been purified by spiritual meditation, is fervent with love for God, will pray in a luminous manner when he turns to prayer and the divine office, and he will recite the psalms without distraction. This is because his mind has labored in meditation on divine providence and so is filled with joy.

"They have," says He, "Moses and Elias," -in other words, the law and the prophets, which preach Christ; as also in another place He says plainly, "Search the Scriptures, in which ye expect (to find) salvation; for they testify of me; " which will be the meaning of "Seek, and ye shall find.

He told them that the word of God does not abide in them, that is, the Scriptures that testify of Me. And teaching how they can have the word of God in themselves, He says: "Search the Scriptures, for you think through them to have life." Notice, He did not say "you have," but "you think." He said "you think," declaring that they truly received no benefit from them (the Scriptures), since they expected salvation from reading alone, without applying faith.

Then when he says, Search the Scriptures, he gives the third way in which God bore witness to Christ, through the Scriptures. First, he mentions the testimony of the Scriptures. Secondly, he shows that they were not able to gather the fruit of this testimony (v 40).

He says: Search the Scriptures. As if to say: You do not have the word of God in your hearts, but in the Scriptures; therefore, you must seek for it elsewhere than in your hearts. Hence, Search the Scriptures, that is, the Old Testament, for the faith of Christ was contained in the Old Testament, but not on the surface, for it lay hidden in its depths, under shadowy symbols: "Even to this day, when Moses is read, a veil is over their hearts" (2 Cor 3:15). Thus he significantly says, Search, probe into the depths: "If you search for her [wisdom] like money, and dig for her like a treasure, you will understand the fear of the Lord and will find the knowledge of God" (Prv 2:4); "Give me understanding and I will search your commandments" (Ps 118:34).

The reason why you should search them I take from your own opinion, because you think you have eternal life in them, since we read in Ezekiel (18:19): "He who has kept my commands will live." But you are mistaken; because although the precepts of the old law are living, they do not contain life in themselves. They are said to be living only to the extent that they lead to me, the Christ. Yet you use them as though they contained life in themselves, and in this you are mistaken, for they bear witness to me, i.e., they are living to the extent that they lead to a knowledge of me. And they lead to a knowledge of me either by plain prophecies, as in Isaiah (7:14): "A virgin will conceive." or in Deuteronomy (18:15): "The Lord your God will raise up a prophet for you."; and so Acts (10:43) says: "All the prophets bear witness to him." The Scriptures also lead to a knowledge of Christ through the symbolic actions of the prophets; thus we read: "I have used resemblances in the ministry of the prophets" (Hos 12:10). Knowledge of Christ is also given in their sacraments and figures, as in the immolation of the lamb, and other symbolic sacraments of the law: "The law has only a shadow of the good things to come" (Heb 10:1). And so, because the Scriptures of the Old Testament gave much testimony about Christ, the Apostle says: "He promised the Good News before, through his prophets in the holy Scriptures; the Good News of his Son, a descendant of David in his human nature" (Rom 1:2).

That coming is put for believing we know, Come unto Him, and be lightened. He adds, That ye might have life; (Ps. 33) For, if the soul which sinneth dies, they were dead in soul and mind. And therefore He promises the life of the soul, i. e. eternal happiness.

The certainty of the testimonies having been set forth, here is set forth the rebuke of the unbelieving Jews. Now the Lord rebukes the Jews on four counts: first, namely for the lack of divine love; second, for the blindness of false love; third, for the appetite for vain honor; fourth, for the lack of faith.

First, therefore, he rebukes them for the lack of divine love, the sign of which is that they do not come to him whom God sent; whence he says: "And you are not willing to come to me, that you may have life." Thus I have sufficient testimonies, yet you are not willing to come to me; rather, hating me, you flee: below in chapter eight: "Why do you not understand my speech? Because you cannot hear my word." Nor does he accuse them of not coming on account of his own glory.

They (the Scriptures) bear witness of Me, but you are unwilling to come to Me that you may have life. From this we learn that they were evil by choice. For He did not say "you cannot come," but "you are unwilling to come." Let the Manicheans hear that evil does not consist in nature, but in free choice.

The fruit which you think you have in the Scriptures, that is, eternal life, you will not be able to obtain, because in not believing the testimonies of the Scriptures about me, you are unwilling to come to me, i.e., you do not wish to believe in me, in whom the fruit of these Scriptures exists, in order to possess that life in me, the life which I give to those who believe in me: "I give them eternal life" (below 10:28); "Wisdom infuses life into her children" (Sir 4:12); "He who finds me will find life, and will have salvation from the Lord" (Prv 8:35).

Or, I receive not honour from men: i. e. I seek not human praise; for I came not to receive carnal honour from men, but to give spiritual honour to men. I do not bring forward this testimony then, because I seek my own glory; but because I compassionate your wanderings, and wish to bring you back to the way of truth. Hence what follows, But I know you that ye have not the love of God in you.

"I do not receive glory from men," but from the Father: below in chapter seventeen: "Father, glorify your Son"; therefore I do not accuse you on account of love of my own glory, but on account of the lack of divine love.

It is asked about what he says: "I do not receive glory from men." Because in the last chapter below it is said of Peter: "Signifying by what death he would glorify God." Therefore men glorify God. Likewise, Philippians one: "Christ will be magnified in my body whether by death or by life." I respond: It must be said that there is a difference between saying to be glorified in a man and through a man and by a man. To be glorified in a man is to reveal one's glory to a man; to be glorified through a man is to be made known to others through him; to be glorified by a man is for some glory to be given and increased to oneself by a man. The first two ways are true, but the third is false.

He perceives again, yea rather He sees in a God-befitting way, that the stubborn and contumacious band of the Pharisees were cut to the heart, and that not altogether at being accused of not searching the Divine Scriptures as they ought, but rather at His saying, Ye will not come to Me. For what diseases themselves easily fall into, these they think can take hold of the Saviour also. For they imagined (it seems) of their great folly that the Lord was ambitious, and wished to obtain for Himself honour from all, through His calling them to be His disciples. Having got some such surmise as this into their minds, they expected to be deprived forthwith of their authority over the nation: they were cut to the heart in no slight degree at seeing the Heir desirous of demanding the fruit of the vineyard. Wherefore, as far as pertains to their wrath and envy at what is said, they all but say what is in the Gospel parables, Come, let us hill Him and let us have His inheritance. Taking away then their surmise the offspring of emptiness, and plucking up beforehand by the roots the shoots of envy and evil eye, He says downright, I receive not honour from man. For I do not (says He) call My hearers to discipleship under Me, as though hunting for honour from you, or from others, as YE do, nor do I receive this as the reward of My teaching, having most full glory from Myself, and not short of that from you, but I said that ye would not come to Me, because I know well, that ye have not the love of God in you. And being destitute of Love to God (says He) how should ye come to Me, Who am the Only Begotten, God of God?

"I receive not honor from men." That is, "I need it not": "My nature," He saith, "is not of such a kind as to need the honor which is from men, for if the sun can receive no addition from the light of a candle, much farther am I from needing the honor which is from men." "Why then," asks some one, "sayest thou these things, if thou needest it not?" "That ye may be saved." This He positively asserted above, and the same He implied here also, by saying, "that ye might have life." Moreover, He putteth another reason: "But I know you that ye have not the love of God in you." For when under pretense of loving God they persecuted Him because He made Himself equal with God, and He knew that they would not believe Him, lest any one should ask, "why speakest thou these words?" "I speak them," He saith, "to convict you of this, that it is not for the love of God that ye persecute Me, if it be so that He testifieth to Me both by works and by the Scriptures. For as before this when ye deemed Me an enemy of God ye drove Me away, so now, since I have declared these things, ye ought to have hastened to Me, if ye had really loved God. But ye love Him not. And therefore have I spoken these words, to show that you are possessed with excessive pride, that you are vainly boasting and shading over your own enviousness." And the same He proveth not by these things only, but by those that should come to pass.

After he had rebuked with all these words those who did not want to believe in him, and after he had confirmed with different [arguments] those words said about him, he opportunely rejected the foolish conclusion that had followed his words by saying: I do not accept glory from human beings. But I know that you do not have the love of God in you. I have used these words not because I want glory from you or because I expect that your faith will be an advantage for me, but so that I might reprove you since you do not have the love of God. And, with the pretext of the love for God, you even eagerly persecute me as if I were vainly or even impiously boasting equality with him. So, I reprove you in order that you might turn to virtue after being rebuked. He then said aptly: ou lambanō, that is, "I do not accept" the glory given to me. My nature does not increase in dignity through the glory of people.

When He reminded them of the testimony of John, the testimony of the Father, and the testimony of His works, solely out of desire for their salvation, and meanwhile many could think that He was saying this out of love for glory, He therefore says: "I do not receive glory from men, that is, I have no need of glory, and My Nature is not such as to need glory from men."

After God confirmed the greatness of his power by the testimonies of men, of God, and of the Scriptures, he here rebukes the Jews for being slow to believe. Now the Jews persecuted Christ on two grounds: for breaking the Sabbath, by which he seemed to go against the law, and for saying that he is the Son of God, by which he seemed to go against God. Thus they persecuted him on account of their reverence for God and their zeal for the law. And so our Lord wishes to show that their persecution of him was really inspired not by these motives, but by contrary reasons.

He first shows that the cause of their unbelief was their lack of reverence for God. Secondly, that another cause of their unbelief was their lack of reverence for Moses (v 45). As to the first he does two things. First, he shows their irreverence for God. Secondly, he shows that this is the cause of their unbelief (v 44). Concerning the first he does two things. First, he mentions their lack of reverence for God. Secondly, he makes this obvious by a sign (v 43). With respect to the first he does two things. First, he rejects what they might have assumed to be his intention, from what he had said before. Secondly, he presents his real intention (v 42).

The Jews might have assumed that Christ was seeking some kind of praise from men, since he had reminded them of so many witnesses to himself, as John, God, his own works, and the testimony of the Scriptures. Against this thought he says, Praise from men I do not need, i.e., I do not seek praise from men; for I have not come to be an example of one seeking human glory: "We did not seek glory from men" (1 Thes 2:6). Or, Praise from men I do not need, i.e., I do not need human praise, because from eternity I have glory with the Father: "Glorify me, Father, with the glory I had before the world was made" (below 17:5). For I have not come to be glorified by men, but rather to glorify them, since all glory proceeds from me (Wis 7:25). It is through this wisdom that I have glory. God is said to be praised and glorified by men—"Glorify the Lord as much as you are able; he will still surpass even that" (Sir 43:30)—not that he might become by this more glorious, but so that he might appear glorious among us.

"But I know you, that you do not have the love of God in you," but rather hatred: below in chapter fifteen: "Now they have both seen and hated both me and my Father." And such people are worthy of rebuke, because they lack the wedding garment: Matthew twenty-two: "Friend, how did you come in here, not having a wedding garment?"

You persecute Me under the pretext that you love God. But this is not so, no. For I know about you that you do not have the love of God in yourselves, even though you put forward everywhere that you persecute Me out of love for God. The Jews, indeed, did not have the love of God, because they persecuted self-existent Love — the Son of God. Indeed, they did not have His word abiding in them either, for they rejected the Word and God.

Thus Christ presented the various testimonies to himself not for the reason they thought, but for another one: because I know you, i.e., I have made known about you, that you do not have the love of God in your hearts, although you pretend to have it. And so you are not persecuting me because of your love for God. You would be persecuting me for the love of God if God and the Scriptures did not bear witness to me; but God himself bears witness to me by himself, his works and in the Scriptures, as has been said. Consequently, if you truly loved God, then so far from rejecting me, you would come to me. You, therefore, do not love God.

Another interpretation would be this. It is as though he were saying: I have not brought in these witnesses because I wanted your praise; but I know you do not love God and your waywardness makes me sad, and I want to lead you back to the way of truth: "Now they have seen and hated both me and my Father" (below 15:24); "The pride of those who hate you continuously rises," as the Psalm (73:23) says.

Here we should point out that God cannot be hated in himself by anyone, nor can he be hated with respect to all his effects, since every good in things comes from God, and it is impossible for anyone to hate all good, for he will at least love existence and life. But someone may hate some effect of God, insofar as this is opposed to what he desires: for example, he might hate punishment, and things of that sort. It is from this point of view that God is said to be hated.

As if He said, For this cause came I into the world, that through Me the name of the Father might be glorified; for I attribute all to Him. As then they would not receive Him, Who came to do His Father's will; they had not the love of God. But Antichrist will come not in the Father's name, but in his own, to seek, not the Father's glory, but his own. And the Jews having rejected Christ, it was a fit punishment on them, that they should receive Antichrist, and believe a lie, as they would not believe the Truth.

Here the second point is touched upon, namely the blindness of false love: because they did not receive the humble one, but will receive the proud one. "I came in the name of my Father," that is, seeking his glory, not my own: below in chapter eight: "I do not seek my own glory." "And you did not receive me": me, that is, the humble one: above in chapter one: "He came unto his own, and his own received him not." "If another shall come in his own name," such as the antichrist, who will seek his own glory, because it is said in Second Thessalonians chapter two: "He is exalted above all that is called God, or that is worshipped, so that he sits in the temple of God." "Him you will receive," blinded, that is, by the just judgment of God; Second Thessalonians chapter two: "God shall send them the operation of error, that they may believe a lie." And the reason for this is that they were unwilling to believe the truth.

That Christ is at once Angel and God. In Genesis, to Abraham: "And the Angel of the Lord called him from heaven, and said unto him, Abraham, Abraham! And he said, Here am I. And He said, Lay not thine hand upon the lad, neither do thou anything unto him. For now I know that thou fearest thy God, and hast not spared thy son, thy beloved son, for my sake." Also in the same place, to Jacob: "And the Angel of the Lord spake unto me in dreams, I am God, whom thou sawest in the place of God where thou anointedst me a pillar of stone, and vowedst to me a vow." Also in Exodus: "But God went before them by day indeed in a pillar of cloud, to show them the way; and by night in a pillar of fire." And afterwards, in the same place: "And the Angel of God moved forward, which went before the army of the children of Israel." Also in the same place: "Lo, I send my Angel before thy face, to keep thee in the way, that He may lead thee into the land which I have prepared for thee. Observe Him, and obey Him, and be not disobedient to Him, and He will not be wanting to thee. For my Name is in Him." Whence He Himself says in the Gospel: "I came in the name of my Father, and ye received me not. When another shall come in his own name, him ye will receive." And again in the cxviith Psalm: "Blessed is He who cometh in the name of the Lord." Also in Malachi: "My covenant of life and peace was with Levi; and I gave him fear, that he should fear me, that he should go from the face of my name. The law of truth was in his mouth, and unrighteousness was not found in his lips. In the peace of the tongue correcting, he walked with us, and turned many away from unrighteousness. Because the lips of the priests shall keep knowledge, and they shall seek the law at His mouth; for He is the Angel of the Almighty."

In order that the Pharisees might not think that the Lord was idly railing at them, from His saying, Ye have not the love of God in you, He immediately adds this also to the above, showing that the saying is true. That I do not lie (says He) in saying that ye are bereft of love towards God, I will set before you by one thing. For I came in My Father's Name (for I am persuading you zealously to perform all things to the glory of God the Father) but ye shook off from you by your unbelief Him That cometh from above and proceedeth from God: but ye will surely receive (for as God, I know things to come) the falsely-called, who does not offer the glory to God the Father, and demands credence from you, yet works in his own name. Whence I suppose the blessed Paul too, having understanding, says something true concerning the Jews and the son of transgression, Because they received not the love of the truth, that they might he saved, for this cause God sendeth them an operation of error, that they should believe a lie, that they all might be doomed who believed not the truth, but had pleasure in unrighteousness. This then which is said is a proof that the Pharisees were not slandered by our Saviour Christ with empty words, for it introduces a prophecy of an event which should come to pass in its time.

Holy Scripture records that this prophecy was fulfilled when our Lord and Savior Christ entered Jerusalem.… And the words "blessed is he that comes in the name of the Lord" explain the words that follow: "The Lord is God and has appeared to us." It was, then, one and the same Lord God who appeared to them, that is to say, the Word of God. It is he who is therefore blessed, because he came among people in the name of the Lord his Father who sent him. It was therefore to reprove the Jews who disbelieved in him that he said, "I came in the name of my Father, and you received me not. But if one comes in his own name, him will you receive." So the Holy Spirit suitably addressed the opening verses of the psalm not to the Jewish people but to all the nations.

Jesus comes in the name of the Father, that is, he is not himself the Father and yet is in the same divine nature as the Father. For as Son and God it is natural for him to come in the name of the Father. But then, when another comes in the same name [ironically] he is the one they will receive. And he is one from whom people will expect glory and to whom they will give glory in return, though he will pretend to have come in the name of the Father. By this, doubtless, is signified the antichrist, glorying in his false use of the Father's name. He is the one they will glorify, and they will be glorified by him. But the glory of him who alone is God they will not seek.

The Lord also spoke as follows to those who did not believe in Him: "I have come in my Father's name, and ye have not received Me: when another shall come in his own name, him ye will receive," calling Antichrist "the other," because he is alienated from the Lord. This is also the unjust judge, whom the Lord mentioned as one "who feared not God, neither regarded man," to whom the widow fled in her forgetfulness of God,—that is, the earthly Jerusalem,—to be avenged of her adversary. Which also he shall do in the time of his kingdom: he shall remove his kingdom into that [city], and shall sit in the temple of God, leading astray those who worship him, as if he were Christ.

"I am come in My Father's name, and ye receive Me not; if another shall come in his own name, him will ye receive." Seest thou that He everywhere declareth that He hath been "sent," that judgment hath been committed to Him by the Father, that He can do nothing of Himself, in order that He may cut off all excuse for their unfairness? But who is it that He here saith shall come "in his own name"? He alludeth here to Antichrist, and putteth an incontrovertible proof of their unfairness. "For if as loving God ye persecute Me, much more ought this to have taken place in the case of Antichrist. For he will neither say that he is sent by the Father, nor that he cometh according to his will, but in everything contrariwise, seizing like a tyrant what belongeth not to him, and asserting that he is the very God over all, as Paul saith, 'Exalting himself above all that is called God, or that is worshiped, showing himself that he is God.' (2 Thess. ii. 4.) This is to 'come in his own name.' I do not so, but am come in the Name of My Father." That they received not One who said that He was sent of God, was a sufficient proof that they loved not God; but now from the contrary of this fact, from their being about to receive Antichrist, He showeth their shamelessness.

(Hom. xli. 13.) Here is the crowning proof of their impiety. He says, as it were, If it was the love of God that made you persecute me, you would persecute Antichrist much more: for he does not profess to be sent by the Father, or to come according to His will; but, on the contrary, usurping what does not belong to him, will proclaim himself to be God over all. It is manifest that your persecution of Me is from malice and hatred of God. Then He gives the reason of their unbelief: How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? another proof this, that theirs was not a zeal for God, but a gratification of their own passions.

And in another place it is thus said through the prophet: "The King with His glory ye shall see,"-that is, Christ, doing deeds of power in the glory of God the Father; "and your eyes shall see the land from afar," -which is what you do, being prohibited, in reward of your deserts, since the storming of Jerusalem, to enter into your land; it is permitted you merely to see it with your eyes from afar: "your soul," he says, "shall meditate terror," -namely, at the time when they suffered the ruin of themselves.

They more readily supposed that the Father acted in the Son's name, than that the Son acted in the Father's; although the Lord says Himself, "I am come in my Father's name; " and even to the Father He declares, "I have manifested Thy name unto these men; " whilst the Scripture likewise says, "Blessed is He that cometh in the name of the Lord," that is to say, the Son in the Father's name.

But in the trouble of His soul, (on a later occasion, ) He said: "What shall I say? Father, save me from this hour: but for this cause is it that I am come to this hour; only, O Father, do Thou glorify Thy name" -in which He spake as the Son. (At another time) He said: "I am come in my Father's name." Accordingly, the Son's voice was indeed alone sufficient, (when addressed) to the Father.

To us it has been revealed in the Son, for the Son is now the Father's new name. "I am come," saith He, "in the Father's name; " and again, "Father, glorify Thy name; " and more openly, "I have manifested Thy name to men.

I [Jesus says] refer what I say and do to the Father, because my glory is the glory of my Father. Therefore I lead you to the Father and do not offer a pretext for your unbelief. But he [i.e., antichrist] will come and will not mention the Father. Instead he will do all his works for his own glory. He will tell everyone that he is god by showing himself to be great and admirable before all. And then you will take refuge in him, and you will stay firm in your resolve without resorting to the pretext of your love for God or the intervention of the Father. And from all that you do now and you will do then, it is evident that you act according to your inclination to evil.

"I," He says, "have come in the name of My Father." Everywhere He glorifies the Father and says that He was sent by Him and that He can do nothing of Himself, and in general expresses many humble things, wishing to cut off every pretext for not accepting Him. But another will come, that is, the antichrist, who will claim that he alone is God. If you, then, do not receive Me, Who came in the name of the Father, that is, Who says that He was sent by the Father, you will receive him. This will happen to you because he will promise you worldly glory, which you seek, desiring to receive glory from one another and rejecting the glory that is from God alone. But I promise you nothing attractive in this life; rather, in My words you see much that is difficult.

Then (v 43), he gives a sign that they do not love God. First, a present sign; secondly, a future sign (v 43b).

The present sign concerns his own coming; so he says, I have come in my Father's name. As if to say: What I say is obvious, for if one loves his Lord, it is clear that he will honor and receive one who comes from him, and seek to honor him. But I have come in my Father's name, and I make his name known to the world: "I have made your name known to those you have given me" (below 17:6), and yet you do not accept me. Therefore, you do not love him. The Son is said to make his Father known to men because, although the Father, as God, was known—"God is known in Judah" (Ps 75:1)—yet he was not known as the natural Father of the Son before Christ came. Thus Solomon asked: "What is his name? And what is the name of his son?" (Prv 30:4).

The future sign concerns the coming of the Antichrist. For the Jews could say: Although you come in his name, we have not accepted you, because we will not accept anyone but God the Father. The Lord speaks against this, and says that it cannot be, because you will accept another, who will come, not in the Father's name, but in his own name; and what is more, he will come, not in the name of the Father, but in his own name, precisely because he will not seek the glory of the Father but his own. And whatever he does, he will attribute it, not to the Father, but to himself: "who opposes and is exalted above all that is called God, or is worshipped" (2 Thes 2:4). You would be accepting him; and so the Apostle continues in the same letter: "God will send them a misleading influence so that they might believe what is false" (2 Thes 2:11). And this, because they did not accept the true teaching, that they might be saved. So the Gloss says: "Because the Jews were unwilling to accept Christ, the penalty for this sin will be, fittingly enough, that they will receive the Antichrist; with the result that those who were unwilling to believe the truth, will believe a lie."

According to Augustine, however, we can understand this text as applying to heretics and false teachers: who spread a teaching that comes from their own hearts and not from the mouth of God, and who praise themselves and despise the name of God. Of such persons it is written: "You have heard that the Antichrist is coming; and now many antichrists have appeared" (1 Jn 2:18). So it is clear that your persecution of me does not spring from your love for God, but from your hatred and envy of him. And this was the reason why they did not believe.

How faulty then is the boasting temper, and that eagerness for human praise, which likes to be thought to have what it has not, and would fain be thought to have all that it has, by its own strength. Men of such temper cannot believe; for in their hearts, they are bent solely on gaining praise, and setting themselves up above others.

The best way of guarding against this sin, is to bring to our consciences the remembrance, that we are dust, and should ascribe all the good that we have not to ourselves, but to God. And we should endeavour always to be such, as we wish to appear to others. Then, as they might ask, Wilt thou accuse us then to the Father? He anticipates this question: Do not think that I will accuse you to the Father.

Here thirdly he reproves them for their appetite for vain honor, by reason of which they were unfit to believe in the truth, because they were seeking vanity. "How can you believe," namely in the truth, "you who receive glory from one another," clinging to vanity? For human glory is vanity; Isaiah chapter forty: "All flesh is grass, and all its glory is as the flower of grass": and from the appetite for vanity a man is rendered unfit for faith in the truth: whence in the Psalm: "O sons of men, how long will you be heavy of heart? Why do you love vanity and seek after falsehood?" Thus you seek false glory, "and the glory which is from God alone, you do not seek," that is, true glory. This is from God alone: the Psalm: "The Lord will give grace and glory." Therefore it is said in Second Corinthians chapter ten: "Let him who glories, glory in the Lord: for not he who commends himself is approved, but he whom God commends."

He accuses the Pharisees of a love for power and of prizing honors from people. He is covertly hinting that it is exceedingly inadvisable to put the diseases of their own soul on God, who can by no means have anything to do with disease. He goes on to say that they, held fast by an empty kind of glory, thereby lose the fairest prize, meaning faith in him. Paul speaks clearly of this too when he says, "For if I were yet pleasing people, I should not be Christ's servant." It is almost always necessarily the case that those who hunt for honors from people fail when it comes to the glory that comes from above and from the only God.

"How can ye believe, which receive honor one of another, and seek not the honor that cometh from God only?" Hence again He showeth that they looked not to the things of God, but that under this pretense they desired to gratify private feeling, and were so far from doing this on account of His glory, that they preferred honor from men to that which cometh from Him. How then were they likely to entertain such hostility towards Him for a kind of honor which they so despised, as to prefer to it the honor which cometh from men?

And, of course, that ought to have been chosen which keeps virgins veiled, as being known to God alone; who (besides that glory must be sought from God, not from men ) ought to blush even at their own privilege.

Since I, he says, lead you to God without promising anything magnificent in this life, you run away from me because my words are difficult. But the other one shows all his glory in this life by promising great security and dignity to those who believe in him. And so you, enticed by the greed of this life, take refuge in him.

"That is why," He says, "you do not believe Me, because you do not hope to receive from Me any worldly pleasure." And in another sense: "You do not believe Me because you love glory from one another." For the rulers and teachers, desiring themselves only to be in glory among the people, do not accept Me, lest their glory be diminished. And the people, seeking favor from the rulers, do not wish to turn to Me, lest on account of Me they lose honor with the rulers.

He concludes: How can people like you believe, when you crave praise from each other, i.e., human praise, and yet not even ask for that one praise which is from God alone? which is true glory. The reason they could not believe in Christ was that, since their proud minds were craving their own glory and praise, they considered themselves superior to others in glory, and regarded it as a disgrace to believe in Christ, who seemed common and poor. And this was why they could not believe in him. The one who can believe in Christ is the person of humble heart, who seeks the glory of God alone, and who strives to please him. And so we read: "Many of the leaders believed in him; but they did not admit it because of the Pharisees, so that they would not be expelled from the synagogue" (below 12:42). We can see from this just how dangerous vainglory is. For this reason Cicero says: "Let a man beware of that glory that robs him of all freedom; that freedom for which a man of great spirit should risk everything." And the Gloss says: "It is a great vice to boast and to strive for human praise: to desire that others think you have what you really do not have."

Here the fourth point is touched upon, namely the defect of faith among the Jews, not only for believing Christ, but also Moses: on account of which they were accused not only by Christ, but also by Moses. "Do not think that I shall accuse you before the Father": because I did not come to accuse, but to pardon. Whence he himself is the propitiation, not the accuser: First John chapter two: "He himself is the propitiation for our sins, and not for ours only, but also for those of the whole world." Nor yet do they lack an accuser: therefore he says: "There is another who accuses you, Moses, in whom you hope," as his disciples: below in chapter nine: "We are disciples of Moses: we know that God spoke to Moses." He accuses you, because, that is, you do not believe him.

Likewise there is a question about what he says: "I will not accuse you before the Father." On the contrary: Christ is just and cannot not be just: therefore just as it belongs to him to praise the good, so also to accuse the wicked. Likewise, Jeremiah twenty-nine: "I am the judge and the witness": therefore if it belongs to a true witness to accuse the wicked, etc.

I respond: It must be said that Christ, so far as it was in his power, offered himself by his death: and because he offered himself for all, therefore so far as it depends on him, he accuses no one. Whence the Gloss says: "The blood of Christ accuses no one, but cries out for pardon; the blood of Abel cries out for vengeance," the teaching of Moses cries out for vengeance. Whence it must be understood that he does not accuse of himself, but on account of our fault. — Or it must be said that he does not accuse primarily and principally: but Moses accuses more principally, Moses whom they do not believe when he foretells Christ.

Having said that the Pharisees cared more to live vain-gloriously than piously, and having taught that hence they turned aside to unmeasured unbelief, He says that they were accused by Moses himself, of whom it was their custom to boast very vehemently. And indeed when the man who was blind from his birth once said to them of Christ, Will YE also be His disciples? immediately they cry out and say openly, THOU art His disciple, but WE are Moses disciples. Even Moses himself therefore (says He) shall accuse you, in whom ye put all your hope, and he despised with the rest will denounce before God your innate folly. And we do not deem that they who believe not in Him will be without blame from Christ, by reason of His saying to the Jews, Do not think that I will accuse you to the Father. For what shall we say when we hear Him saying, Whosoever therefore shall confess Me before men, him will I too confess before My Father which is in Heaven: but whosoever shall deny Me before men, him will I also deny before My Father which is in Heaven? shall we not reasonably suppose, that they shall be accused to God the Father for their denial, who meet with this from Christ? But I suppose this is clear to every one. The Jews then are not surely free from accusal who have through long unbelief denied Christ, but this applies to them most naturally. For since they shook off His admonitions, and made no account of His Divine and Heavenly teaching, but are ever about duly keeping the Mosaic law, so as to be seen at length even more nakedly crying out, WE know that God hath spoken unto Moses, this man we know not from whence He is:----most necessarily does He convict them of transgressing against that Moses, in whom they boast, and says that they need no other accuser, but that the law given through him will alone suffice for their with reason being accused for their unbelief in Him, even though the Voice of the Judge, that is, Christ, should be dumb.

"Do not think that I will accuse you to the Father; there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed Me; for he wrote of Me. But if ye believe not his writings, how shall ye believe My words?" What He saith is of this kind: "It is Moses who has been insulted more than I by your conduct towards Me, for ye have disbelieved him rather than Me." See how in every way He hath cast them out from all excuse. "Ye said that ye loved God when ye persecuted Me; I have shown that ye did so from hatred of Him: ye say that I break the Sabbath and annul the Law; I have rid Me of this slander also: ye maintain that ye believe in Moses by what ye dare to do against Me; I on the contrary show that this is most to disbelieve in Moses; for so far am I from opposing the Law, that he who shall accuse you is none other than the man who gave you the Law." As then He said of the Scriptures, in which "ye think ye have eternal life," so of Moses also He saith, "in whom ye trust"; everywhere conquering them by their own weapons.

That the Scriptures testified of Him He declared, but where they testify He added not; desiring to inspire them with greater awe, and to prompt them to search, and to reduce them to the necessity of questioning. For had He told them readily and without their questioning, they would have rejected the testimony; but now, if they gave any heed to His words, they needed first of all to ask, and learn from Him what that testimony was. On this account He dealeth the more largely in assertions and threats, not in proofs only, that even so He may bring them over by fear of what He saith; but they even so were silent. Such a thing is wickedness; whatsoever a man say or do it is not stirred to move, but remaineth keeping its peculiar venom.

(Hom. xli. 2) For I am not come to condemn, but to save. There is one that accuseth you, even Moses, in whom you trust. As He had said of the Scriptures above: In them ye think ye have eternal life. So now of Moses He says, In whom ye trust, always answering them out of their authorities. But they will say, How will he accuse us? What hast Thou to do with Moses, Thou who hast broken the sabbath? So He adds: For had ye believed Moses, ye would perhaps have believed Me, for he wrote of me, This is connected with what was said before. For where evidence that He came from God had been forced upon them by His words, by the voice of John, and the testimony of the Father, it was certain that Moses would condemn them; (alluding to Deut. 13:1.) for he had said, If any one shall come, doing miracles, leading men to God, and foretelling the future with certainty, you must obey him. Christ did all this, and they did not obey Him.

Since they constantly appealed to Moses, the Lord says that he will accuse you, because he wrote about Me. Where did he write about Him? In many places. Thus the saying "The Lord will raise up a Prophet for you" referred to Christ, and many other things, partly in words, partly in signs and symbols. For example, the miracle of the bush (Exod. 3:2). Here the fire signified the Divinity, and the thornbush signified the sinful nature, which the fire of Divinity assumed and yet preserved unburnt, illuminating it with light and endowing it with His radiance, but not taking on its defects. This saying of Moses contributed very greatly to faith in Christ. "If," he says, "a prophet arises who works miracles and leads away from God, do not believe him: he is the antichrist. But if a Prophet arises who works miracles and leads to God and the Father, especially not leading away from Him, believe Him." (Deut. 13:1–3) Thus, Christ, who came in the name of the Father, who worked miracles and did not lead them (the Jews) away from piety, was the very One about whom Moses prophesied.

Then (v 45), he shows that they do not have zeal for Moses. First, how Moses was against them. Secondly, he gives the reason for this opposition (v 46). As to the first he does two things. First, he rejects their false zeal; secondly, he shows them true zeal, The one who accuses you is Moses.

As to the first he says: Do not think that I will accuse you before my Father. There are three reasons for his saying this. First, the Son of God did not come into the world to condemn the world, but to save it. So he says, Do not think that I have come to condemn, I have come to free: "God did not send his Son into the world to judge the world," that is, to condemn the world, "but that the world might be saved through him" (above 3:17). And so the blood of Christ cries out, not to accuse, but to forgive: "We have the blood of Christ, crying out better than that of Abel" (Heb 12:24), whose blood cried out to accuse; "Who will accuse God's elect? It is Christ who justifies. Who is it, then, who will condemn?" (Rom 8:33). As to his second reason for saying this, he says: Do not think that I will accuse you before my Father, because I will not be the one to accuse you, but to judge you: "The Father has given all judgment to the Son" (above 5:22). The third reason is: Do not think that I, i.e., I alone, will accuse you before my Father for what you are doing to me; for even Moses will accuse you for not believing him in the things he said of me.

Consequently he adds: The one who accuses you is Moses, in whom you place your trust, because you believe you are saved through his precepts. Moses accuses them in two ways. Materially, because they deserved to be accused for transgressing his commands: "Those who have sinned under the law, will be judged by the law" (Rom 2:12). Again, Moses accuses them because he and the other saints will have authority in the judgment: "The two-edged swords will be in their hands" (Ps 149:6).

Perhaps, He says, in accommodation to our way of speaking, not because there is really any doubting in God. Moses prophesied of Christ, A Prophet shall the Lord your God raise up from among your brethren like unto me: Him shall ye hear. (Deut. 18:18)

Let him he patient and gentle in his admonitions, well instructed himself, meditating in and diligently studying the Lord's books, and reading them frequently, that so he may be able carefully to interpret the Scriptures, expounding the Gospel in correspondence with the prophets and with the law; and let the expositions from the law and the prophets correspond to the Gospel. For the Lord Jesus says: "Search the Scriptures; for they are those which testify of me." And again: "For Moses wrote of me." But, above all, let him carefully distinguish between the original law and the additional precepts, and show which are the laws for believers, and which the bonds for the unbelievers, lest any should fall under those bonds.

But just as in barley the kernel is hidden in the husk, so Christ is hidden under the wraps of the mysteries of the law. Like bread, those mysteries are expounded and expanded.

(de Verb. Dom. Serm. 45. a med.) Hear John, As ye have heard that Antichrist shall come, even now are there many Antichrists. (1 John 2:18) But what dost thou dread in Antichrist, except that he will exalt his own name, and despise the name of the Lord? And what else does he do, who says, "I justify;" or those who say, "Unless we are good, ye must perisho?" Wherefore my life shall depend on Thee, and my salvation shall be fastened to Thee. Shall I so forget my foundation? Is not my rock Christ?

(cont. Faust. l. xvi. c. 9) But, in fact, the whole that Moses wrote, was written of Christ, i. e. it has reference to Him principally; whether it point to Him by figurative actions, or expression; or set forth His grace and glory.

"For if you believed Moses, you would perhaps believe me also: perhaps" is a mark of freedom: and truly me: "for he wrote of me": Deuteronomy eighteen: "The Lord will raise up a prophet for you from your nation: you shall hear him, just as you hear me." And he will accuse you, because you do not believe in him.

Having said that the Jews would be accused by the all-wise Moses, and would undergo indictment at his hands for their unbelief in Him; He profitably subjoins these things also, teaching that He was not finding fault with them for nothing, or otherwise repudiating the suspicion of being given to railing, for it is evident that He is making no untrue speech. Be it then (saith He) that ye reject My words, I will bear with not being believed: receive your own Moses, give credence to him whom ye admire, and ye shall know of a surety Him whom not knowing ye dishonour. Break off your types which travail with the truth. For I am shadowed out in his books. Therefore will Moses himself also accuse you (saith He) when he seeth you disbelieving his writings about Me.

We ought then perhaps having interpreted what is before us, to proceed in order, committing it to sincere lovers of learning to investigate the images of Christ through Moses. For his books are full of passages, and there is much said by him, yet full of difficulty to understand and replete with exceeding subtle and hidden meanings. But lest we seem to let indolence have the mastery over us, and unreasonably to shirk so glorious a toil, by simply clothing with difficulty the books of Moses, we will apply ourselves to this too, knowing what is written, The Lord will give utterance to them who evangelize with much power.

But since there are, as we have said, many words on these things, and since the all-wise Moses hath through many forms foretypified the Mystery of Christ, we shall not deem it necessary to heap up a great multitude before our readers, but having chosen one out of the whole number, we will essay to make clear proof that the Word of our Saviour was true, which He spake to the Jews, saying, If ye had believed Moses, ye would have believed Me, for of Me he wrote.

CHAPTER III. That Moses was indicating the Coming of the Saviour. From Deuteronomy, concerning Christ.

The Lord thy God (it says) will raise up unto thee a Prophet from thy brethren, like unto me, Him shall ye hear; according to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly, saying, Let us not hear again the voice of the LORD our God, neither let us see this great fire any more, nor let us die: and the LORD said unto me, Well is all which they spake: I will raise them up a Prophet from among their brethren like unto thee, and will put My word in His Mouth, and He shall speak unto them as I shall command Him. And the man who shall not hearken unto what the Prophet shall speak in My Name, I will require it of him. Deuteronomy is a kind of repetition and summary of the Mosaic books: it is not therefore possible to take from it a type and image of the legal priesthood. Yet since we are not accustomed to be without understanding, who in all think rightly by Christ's aid, we will tell our readers and throw open the meaning of the passage in hand: Lo again is the mystery of Christ plainly told us, skilfully moulded by most subtle contemplation from likeness to Moses. For (says he) a Prophet shall the Lord your God raise up unto you of your brethren like unto me: himself explaining, and that unflinchingly, what is the idea which from the likeness to himself his declaration introduces to us, clearly subjoins, According to all that thou desiredst of the LORD thy God in the mount Sinai in the day of the assembly, saying, Let us not hear any more the voice of the LORD our God, neither let us see this great fire any more, and let us not die. For he affirms that himself was at that time spoken of as a mediator, the Synagogue of the Jews being yet powerless to have to do with things above nature, and therefore prudently declining things above their power. For such was the sight of God, surprising the vision with unwonted sights, and the echoes of the trumpets supernatural and intolerable to the hearers.

Therefore the mediation of Moses was instituted as medicine of infirmity for those at that time, ministering to the synagogue the things decreed of God. You will transfer again the type to the truth, and will hereby conceive of Christ, the Mediator of God and men, ministering to the more teachable by means of human voice (when for our sakes He was born of a woman) the Ineffable Will of God the Father, made known to Him Alone, in that He is conceived of as both Son, of Him, and Wisdom, knowing all things, yea the deep things of God. For since it was not possible for the eyes of the body to fasten themselves upon the untempered and bare Divine and Ineffable glory of the Essence which surpasseth all things (for there shall no man (saith He) see My Face, and live:) needs was the Only-Begotten Word of God co-fashioned after our infirmities, clothed in this human body according to the Ineffable mode of the economy, and manifesting to us the counsel from above, that is of God the Father, saying, All things that I heard of My Father, these will I declare unto you, and again, For I spake not of Myself, but the Father which sent Me, He gave Me a commandment what I should say and what I should speak. Therefore as an image of the mediation, Moses of old may be considered a type of Christ, ministering most excellently to the children of Israel the things appointed from God: but the mediation of Moses was ministrative, that of Christ is free and more mystical, in that He takes hold by Nature of the things mediated and reaches unto both, I mean the manhood that is mediated and God the Father.

For He was by Nature God, as the Only-Begotten of God, as not separated from the Essence of Him Who begat Him, and in-being in It, as He is conceived to be also of it. But He was Man too, in that He became Flesh likening Himself to us, that through Him that which is by nature far separated might be conjoined to God. When then Moses says, A Prophet shall the Lord raise up unto you like unto me, you will understand it no other wise than we have just said. Since God Himself also sets His seal on the word saying, Well is all which they spake; I will raise them up a Prophet like unto thee, and will put My Words upon Him, and He shall speak unto them according to all that I shall command Him. For the Son upholdeth all things by the word of His Power, as Paul saith, and telleth us the words of the Father, inasmuch as He is ordained a Mediator by Him, as is sung in the Psalms, as of Christ Himself, And I was set King by Him upon Sion His holy Mountain, declaring the decree of the Lord.

But if it seem good to any, by other considerations also to attain unto the mode of likeness, he will understand Like unto me as lawgiver, and will bring forward as proof the words, It was said by them of old, Thou shalt not commit adultery, but I say unto you, Thou shalt not lust. He will understand again like unto me, saying that He is a kind of leader and master unto the being able to understand the will of the Father, and to the things whereby there is the high road into the Kingdom of Heaven: just as to them of old too the blessed Moses appeared a teacher of the instruction through the Law, adding everywhere to his own words, That thou mayest live long, and that the Lord thy God may bring thee into the land which He sware to thy fathers. But since he subjoined to what has been said, And the man that will not hear what the Prophet shall speak in My Name, I will require it of him; let the ignorant Jews, who harden their minds to most utter stubbornness, consider that they are pouring self-invited destruction upon their own heads. For they shall be under Divine wrath, receiving the total loss of good things as the wages of their rage against Christ. For if they had believed Moses, they would have believed Christ, for of Him he wrote.

To whom it is said that they have Moses and the prophets. But he says: "They will not believe, unless someone rises from the dead." To whom it is immediately answered: "If they do not hear Moses and the prophets, neither will they believe even if someone rises from the dead." Certainly the Truth says of Moses: "If you believed Moses, you would certainly believe me also. For he wrote of me." Therefore what is said through Abraham's response is fulfilled. For the Lord rose from the dead, but that Jewish people, because they were unwilling to believe Moses, also scorned to believe him who rose from the dead. And since they scorned to understand the words of Moses spiritually, they did not come to him of whom Moses had spoken.

Moses, indeed, will refute you with the whole volume of the law, ordained through angels, which he received by the hand of the Mediator. Enquire whether he who gave the law was not true God, for the Mediator was the Giver. And was it not to meet God that Moses led the people out to the mountain? Was it not God who came down onto the mountain? Or was it, perhaps, only by a fiction or an adoption, and not by right of nature, that he who did all this bore the name of God?… In your eyes is he not God just because he addressed you through the weak faculties of a man so that you might hear and live?

If, then, those who were conversant with the ancient Scriptures came to newness of hope, expecting the coming of Christ, as the Lord teaches us when He says, "If ye had believed Moses, ye would have believed Me, for he wrote of Me; " and again, "Your father Abraham rejoiced to see My day, and he saw it, and was glad; for before Abraham was, I am; " how shall we be able to live without Him? The prophets were His servants, and foresaw Him by the Spirit, and waited for Him as their Teacher, and expected Him as their Lord and Saviour, saying, "He will come and save us." Let us therefore no longer keep the Sabbath after the Jewish manner, and rejoice in days of idleness; for "he that does not work, let him not eat."

But since the writings of Moses are the words of Christ, He does Himself declare to the Jews, as John has recorded in the Gospel: "If ye had believed Moses, ye would have believed Me: for he wrote of Me. But if ye believe not his writings, neither will ye believe My words." He thus indicates in the clearest manner that the writings of Moses are His words. If, then, [this be the case with regard] to Moses, so also, beyond a doubt, the words of the other prophets are His [words], as I have pointed out. And again, the Lord Himself exhibits Abraham as having said to the rich man, with reference to all those who were still alive: "If they do not obey Moses and the prophets, neither, if any one were to rise from the dead and go to them, will they believe him."

Wherefore also John does appropriately relate that the Lord said to the Jews: "Ye search the Scriptures, in which ye think ye have eternal life; these are they which testify of me. And ye are not willing to come unto Me, that ye may have life." How therefore did the Scriptures testify of Him, unless they were from one and the same Father, instructing men beforehand as to the advent of His Son, and foretelling the salvation brought in by Him? "For if ye had believed Moses, ye would also have believed Me; for he wrote of Me;" [saying this,] no doubt, because the Son of God is implanted everywhere throughout his writings: at one time, indeed, speaking with Abraham, when about to eat with him; at another time with Noah, giving to him the dimensions [of the ark]; at another; inquiring after Adam; at another, bringing down judgment upon the Sodomites; and again, when He becomes visible, and directs Jacob on his journey, and speaks with Moses from the bush. And it would be endless to recount [the occasions] upon which the Son of God is shown forth by Moses. Of the day of His passion, too, he was not ignorant; but foretold Him, after a figurative manner, by the name given to the passover; and at that very festival, which had been proclaimed such a long time previously by Moses, did our Lord suffer, thus fulfilling the passover. And he did not describe the day only, but the place also, and the time of day at which the sufferings ceased, and the sign of the setting of the sun, saying: "Thou mayest not sacrifice the passover within any other of thy cities which the Lord God gives thee; but in the place which the Lord thy God shall choose that His name be called on there, thou shalt sacrifice the passover at even, towards the setting of the sun."

But since the writings (literae) of Moses are the words of Christ, He does Himself declare to the Jews, as John has recorded in the Gospel: "If ye had believed Moses, ye would have believed Me: for he wrote of Me. But if ye believe not his writings, neither will ye believe My words." He thus indicates in the clearest manner that the writings of Moses are His words. If, then, [this be the case with regard] to Moses, so also, beyond a doubt, the words of the other prophets are His [words], as I have pointed out. And again, the Lord Himself exhibits Abraham as having said to the rich man, with reference to all those who were still alive: "If they do not obey Moses and the prophets, neither, if any one were to rise from the dead and go to them, will they believe him."

(Hom. xli. 2) Indeed had they attended to His words, they ought and would have tried to learn from Him, what the things were which Moses had written of Him. But they are silent. For it is the nature of wickedness to defy persuasion. Do what you will, it retains its venom to the last.

He presents the reason for this opposition when he says: If you believed Moses, you would perhaps believe me as well, as is clear from "The Lord your God will raise up a prophet for you, from your nation and your brothers; he will be like me: you will listen to him" (Dt 18:15), and from all the sacrifices, which were a symbol of Christ. He says, perhaps, to indicate that their will acts from a free judgment, and not to imply that there is any doubt on the part of God.

From this we may infer too, that he who knows the commandments against stealing, and other crimes, and neglects them, will never fulfil the more perfect and refined precepts of the Gospel.

But if ye believe not his writings, how shall ye believe My words.

"But if you do not believe his writings, how will you believe my words?" As if to say: you will not. Luke sixteen: "If they do not hear Moses and the Prophets, neither will they believe even if someone should rise from the dead."

Likewise there is a question about the Lord's argument: "If you do not believe the writings of Moses, how will you believe my words?" It appears to be an argument from the lesser by negation. I respond: Although it is lesser absolutely, nevertheless for the Jews it is not lesser, but greater.

The verse might appear to a person, and with good reason, to have great obscurity. For he might even without being out of the mark, take to untrue surmises, supposing that the books of Moses excel the words of the Saviour. For the verse hath some such appearance, and as far as one can say, taking it without accurate consideration, it furnishes to the Mosaic writings a more worthy repute than to the words of the Saviour. For by saying, If ye believe not Ms writings, how shall ye believe My Words, He somehow gives us to understand that the writings of Moses are in a superior position to His Own words. But the very nature of the thing will show that this so incredible idea is replete with the extremest folly: for how shall the writings of Moses be conceived to excel the words of the Saviour, when his were types and shadows, Christ's the truth? And it would not perhaps be hard to expend much reasoning hereupon: but things which are obvious and receive their proof, not from without, but from themselves, I think it superfluous to say that they are not in ill case or the reverse. For why should one waste time making fine distinctions about such things, and mince up what is by no means hard into unseasonable babblings?

Some such meaning as this then hath that which is said by the Saviour. If (says He) ye who have the Law written by Moses, and thoroughly study his writings, make no account of transgression of them, burying in strange oblivion that which is full often read, how will ye be better disposed to My Words, or how will ye show yourselves more ready and more obedient to My sayings, since ye have not often nor always attended them, but hear them by the way, and scarce once admit them into the bodily ears? You shall either clothe the verse in this dress, or you may consider it in another way: for to love of learning belongs the labour and research herein. The writings of Moses then introduce a kind of preparation for, and typical outline of the Mysteries of Christ, and the elements, so to say, of knowledge of Him are the things limned in Moses, as we showed more at large by the things already examined. But the end of the instruction of the Law is Christ, according as it is written, Christ is the fulfilment of the law and the Prophets. They then (saith He) who received not the elements of the beginning of the words of God, and in their folly thrust away the Law which by its clearer letter leadeth them, how shall they attain to yet more perfect knowledge? or how will the greater be acceptable, if that which is little and inferior be by no means admitted?

If you do not believe the writings of Moses, how will you believe My words? "He," He says, "wrote, and the Bible is always before your eyes, so that even if you had forgotten, you can easily recall it, and yet you do not believe what is written — how then will you believe My unwritten words?" Why then do You say this, Lord, when You know that they will not believe? "Although," He says, "I know that they will not listen, nevertheless I speak, so that they may not afterward claim, 'We would have believed, if You had told us.'" And in another sense: His ungrateful contemporaries did not believe; but it would have been unjust to deprive of the benefit of Christ's words those who would come to believe in the course of time.

As if He said, He has even written, and has left his books among you, as a constant memento to you, lest you forget His words. And since you believe not his writings, how can ye believe My unwritten words?

Then when he says, But if you do not believe in his written statements, how will you believe in my spoken words? he gives a sign of this opposition. He does this by comparing two things, and then denying of the lesser of them what is denied of the greater. First, there is a comparison between Moses and Christ: for although Christ, absolutely speaking, is greater than Moses, Moses was the greater in reputation among the Jews. Thus he says: If you do not believe Moses, you will not believe me either. Secondly, he compares the way in which they presented their teaching: Moses gave his precepts in a written form; and so they can be studied for a long time, and are not easily forgotten. Hence they impose a stronger obligation to believe. But Christ presented his teachings in spoken words. Thus he says, But if you do not believe in his written statements, which you have preserved in your books, how will you believe in my spoken words?