If I bear witness of myself, my witness is not true.

“(vi. de Trin. c. 27) The Only-begotten God shews 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 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.”

“(Hom. xl. 1) He now brings proof of those high declarations respecting Himself. He answers an objection: If I bear witness of Myself, My witness is not true. These are Christ’s own words. But does not Christ in many places bear witness of Himself? And if all this is false, where is our hope of salvation? Whence shall we obtain truth, when the Truth Itself says, My witness is not true. We must believe then that true, here, is said, not with reference to the intrinsic value of His testimony, but to their suspicions; for the Jews might say, We do not believe Thee, because no one who bears witness to himself is to be depended on. 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.”

“(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.”

“Or thus; Christ, being both God and man, He shews 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?”

“Having set forth the teaching concerning the life-giving power of the Son, here he consequently confirms it; and first he confirms what he had said about the excellence of his power, by manifold testimony; secondly he rebukes their slowness to believe, at the place, "I do not receive glory from men," and so on. Regarding the first he does two things. First he sets down the necessity of adducing testimony; secondly he adduces the testimonies themselves, at the place, "There is another who bears witness of me." The necessity of adducing testimony arose on the part of the Jews who did not believe him; and for this reason he says, "If I bear witness of myself, my witness is not true." But what is said furnishes matter for wonder. For as the Lord says of himself below, John 14:6, he himself is the truth: how then is his witness not true? If he is the truth, who will be believed if the truth is not believed? And therefore it must be said, according to Chrysostom, that the Lord here speaks of himself according to the opinion of others, so that the sense is: "If I bear witness of myself, my witness is not true" — as far as your estimation goes, since you do not accept what I say of myself unless it is confirmed by another testimony; below, John 8:13: "You bear witness of yourself: your witness is not true." Consequently, when he says, "There is another who bears witness of me," he adduces testimonies, and first the human testimony; secondly the divine testimony, at the place, "But I have a greater witness than John." Regarding the first he does two things. First he adduces the testimony of John; secondly he assigns the reason for the testimony, at the place, "But I do not receive testimony from man." Regarding the first he does two things. First he adduces the testimony; secondly he commends his testimony, at the place, "I know that his testimony is true." He adduces the witness, saying, "There is another who bears witness of me." This other, according to Chrysostom, is John the Baptist, of whom it is said above, John 1:6: "There was a man sent from God, whose name was John: this man came for a witness, to bear witness of the light." Now he commends the testification when he says, "And I know that his testimony is true." And this from two things: first from truth; secondly from authority, because it was sought from them, at the place, "You sent to John." From truth indeed he commends his testimony, saying "and I know," that is, I experience for certain, "that his testimony is true," namely John's, which he bears of me. For thus his father Zechariah prophesied of him, Luke 1:76: "For thou shalt go before the face of the Lord to prepare his ways, to give knowledge of salvation to his people." Now it is certain that a lying testimony is not salvific but deadly, since a lie is a cause of death; Wisdom 2:11: "the mouth that lies kills the soul." If therefore the testimony of John is for giving the knowledge of salvation to his people, his testimony is true. But according to the Gloss, otherwise: "if I bear witness of myself, my witness is not true." Above, Christ spoke of himself according as he is God; here, however, he speaks according as he is man. And the sense is: "if I," namely as man, "bear witness of myself," namely without God, that is, such that God the Father does not bear witness; then it follows that "my witness is not true": for a human word, unless it is supported by God, has nothing of truth, according to that saying, Romans 3:4: "but God is true, and every man a liar." Hence if we understand Christ as a man separated from the deity and not conformed to it, a lie is found both in his essence and in his words; below, John 8:14: "if I bear witness of myself, my witness is true"; below: "because I am not alone, but I and the Father who sent me." And therefore, because he was not alone but with the Father, his testimony is true. Hence, to show that his testimony does not have its truth from his humanity considered in itself, but insofar as it is joined to the divinity and to the Word of God, he says, "but there is another who bears witness of me" — not John, but the Father, according to this exposition: because if the testimony of Christ as man concerning himself is not true and effective, much less would the testimony of John be effective. Therefore it is not certified by the testimony of John, but by the testimony of the Father: hence this "other" who bears witness is understood to be the Father. "And I know that his testimony is true," for he himself is truth; 1 John 1:5: "God is light," that is, truth, "and in him there is no darkness" — of falsehood — "at all." But the first exposition, which is Chrysostom's, is more literal. He also commends the testimony of John from authority, because it was sought by the Jews, when he says, "You sent to John"; as if he were saying: I know that his testimony is true, nor ought you to repudiate it, because on account of the great authority which John held among you, you sought testimony from him concerning me — which you would not have done, if you had not thought him worthy of faith. Above, John 1:19: "the Jews sent priests and Levites from Jerusalem to John." And John then bore witness, not to himself, but to the truth, that is, to me. As a friend of the truth, he bore witness to Christ the truth; above, John 1:20: "he confessed, and did not deny; he confessed, I am not the Christ." Consequently, when he says, "But I do not receive testimony from man," he assigns the reason for the testimony of John that was adduced, and first he excludes an opinion about the reason; secondly he asserts the true reason, at the place, "but this I say, that you may be saved." Now the reason for adducing the testimony could be believed by someone to be a certification concerning Christ on account of his insufficiency; and therefore he excludes this, saying, "But I do not receive testimony from man." Here it must be known that in the sciences, sometimes something is proved through what is less known in itself, but more known to us; sometimes through something more known in itself and absolutely. As in this place, it indeed had to be proved that Christ was God: and although the truth of Christ was more known in itself and absolutely, nevertheless it is proved by the testimony of John, which was more known as far as the Jews were concerned. And therefore Christ in himself did not need the testimony of John, and this is what he means when he says, "I do not receive testimony from man." But against this it seems, because Isaiah 43:10: "You are my witnesses, saith the Lord"; Acts 1:8: "you shall be witnesses to me in all Judea and Samaria, and even to the uttermost part of the earth." How then does he say here, "I do not receive testimony from man"? But it must be said that this can be understood in two ways. In one way, so that the sense is "I do not receive testimony from man," as if I were content with that alone; rather I have a greater testimony, namely the divine; 1 Corinthians 4:3: "but to me it is a very small thing to be judged by you"; Jeremiah 17:16: "the day of man," that is, human glory, "he has not desired: thou knowest." In another way, "I do not receive testimony from man" insofar as the one testifying is a man, but I receive it insofar as he is enlightened by God to testify; above, John 1:6: "there was a man sent from God, whose name was John"; 1 Thessalonians 2:6: "not seeking glory from men"; below, John 8:50: "I seek not my own glory." Thus, therefore, I receive the testimony of John, not insofar as he was a man, but insofar as he was sent and enlightened by God to testify. In a third way, and better, "I do not receive testimony from man," that is, from human testimony; as far as it depends on me, I do not receive authority from anyone, but from God, who shows me to be glorious. Consequently, when he says, "but these things I say that you may be saved," he asserts the true reason, which was their own salvation; and first he states the reason; secondly he explains it. Now the reason for adducing the testimony was that the Jews, believing in Christ through the testimony of John, might be saved; and therefore he says: "I do not receive the testimony of John for my own sake, but I say these things that you may be saved"; 1 Timothy 2:4: "he wills all men to be saved"; and ibid. 1:15: "Christ Jesus came into this world to save sinners." And he explains what he means by "that you may be saved": namely, because I adduce a testimony accepted by you. And therefore when he says, "he was a burning and shining lamp," he sets forth the acceptance of John: and first he sets forth that John was a witness accepted in himself; secondly how he was accepted among them, at the place, "but you were willing for a time to rejoice in his light." Now that John was in himself an accepted witness, he shows through three things that perfected him. The first pertains to the condition of nature, and this is when he says "he was a lamp"; the second pertains to the perfection of affection, because "burning"; the third to the perfection of intellect, because "shining." He was, therefore, perfect in nature, because "a lamp," that is, enlightened by grace, and enlightened by the light of the Word of God. For a lamp differs from light: for light is that which shines through itself; a lamp, however, is that which does not shine through itself, but shines by participation. Now the true light is Christ, as it is said above, John 1:9: "that was the true light which enlightens every man." John, however, was not the light, as it is said in the same place, but a lamp, because he was enlightened, that he might bear witness of the light, leading to Christ: of which lamp it is said in Psalm 131:17: "I have prepared a lamp for my Christ." But in him there was a burning and fervent affection, hence he says "burning." For some are lamps only as to office, but as to affection they are extinguished: for just as a lamp cannot shine unless it is kindled by fire, so a spiritual lamp does not shine unless it first burns and is inflamed by the fire of charity. And therefore burning is set before enlightenment, because through the ardor of charity the knowledge of truth is given; below, John 14:23: "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 abode with him"; below, John 15:15: "but I have called you friends, because all things that I have heard from my Father, I have made known to you." Ecclesiasticus 2:20: "You that fear the Lord, love him, and your hearts shall be enlightened." For fire has two things: namely that it burns and that it shines. Now the burning of fire signifies love on account of three things. First indeed, because fire among all bodies is the most active: so also the ardor of charity, to such an extent that nothing can bear its impetus, according to that saying, 2 Corinthians 5:14: "the charity of Christ presses us." Secondly, because just as fire, in that it is most perceptible to sense, causes much heat, so also charity causes a heat until man attains what he intends; Song of Songs 8:6: "the lamps thereof are lamps of fire and flames." Thirdly, just as fire tends upward, so also charity, to such an extent that it joins us to God; 1 John 4:16: "he who abides in charity, abides in God, and God in him." He was also shining in intellect. First indeed through the knowledge of truth inwardly; Isaiah 58:11: "he will fill with brightness," that is, he will make to shine. Secondly through preaching outwardly; Philippians 2:15: "among whom you shine as lights in the world, holding forth the word of life." Thirdly through the manifestation of good works; Matthew 5:16: "so let your light shine before men, that they may see your good works." Because, therefore, John was thus acceptable in himself, since he was a lamp not extinguished, but burning, not dark, but shining, he is worthy to have been accepted among you as well. This indeed was so, because "you were willing to rejoice for a time in his light." And fittingly he joins rejoicing to light: because man rejoices in that in which he is most delighted; and nothing among corporeal things is more delightful than light, according to that saying, Ecclesiastes 11:7: "it is a delightful thing for the eyes to see the sun." Now he says "you were willing to rejoice," by resting and placing your end in him, believing him to be the Christ; but nevertheless "for a time," because in this you were unstable: for seeing John leading men to another, not to himself, you turned away from him. Hence it is said, Matthew 21:32, that the Jews did not believe in John. For they are of those of whom it is said, Matthew 13, that they believe for a time. Consequently, when he says, "but I have a greater testimony than John," he sets forth the divine testimony, and first he adduces its greatness; secondly he pursues it further, at the place, "the works which the Father has given me to accomplish" and so on. He says therefore first: I say that as far as it is from me, I do not receive testimony from man, but for your sake; for I have a testimony greater than John's, namely God's, which is a greater testimony than John's; 1 John 5:9: "if we receive the testimony of men, the testimony of God is greater." Greater, I say, on account of greater authority, greater knowledge, and more infallible truth: for God cannot lie. "God is not as man, that he should lie": Numbers 23:19. Now he pursues the testimony when he says, "for the works which the Father has given me to accomplish" and so on. Now God bore witness of Christ in three ways: namely through works, through himself, and through the Scriptures; and therefore he first sets forth the manner of testifying as regards the works of miracles; secondly the manner of testifying through himself, at the place, "and the Father who sent me, he has borne witness"; thirdly through the Scriptures, at the place, "search the Scriptures" and so on. He says therefore first: "I have another testimony greater than John's"; and this as regards works, because "the works of miracles which the Father has given me to accomplish." For it must be known that it is natural to man to know the power and natures of things from their actions: and therefore fittingly the Lord says that he can be known, of what sort he is, through the works which he himself does. Since therefore he was doing them by his own divine power, it had to be believed that there was in him a divine power; below, John 15:24: "if I had not done among them the works that no other has done, they would not have sin," namely of unbelief. And therefore he leads to knowledge of himself through his own works, saying "the works which he gave me," in the Word, "the Father," by giving me, through eternal generation, a power equal to his own. Or, "he gave me," in the conception, giving that I should be one person of God and man, "that I should accomplish them," that is, that I should do them by my own power: which he says to distinguish from others who work miracles not by their own power, but by obtaining them from God. Hence Peter said, Acts 3:6: "in the name of Jesus Christ of Nazareth, arise." And therefore they themselves do not accomplish it, but God; Christ, however, accomplished them by his own power; below, John 11:43: "Lazarus, come forth." And therefore "the works that I do bear witness of me"; below, John 10:38: "if you do not believe me, at least believe the works." That the works of miracles are testimonies of God is stated, Mark 16:20: "the Lord working withal, and confirming the word with signs that followed." Consequently, when he says, "and the Father who sent me, he has borne witness of me," he sets forth the second manner of testifying, through God himself, and first he sets forth the manner itself; secondly he shows that they were not capable of this sort, at the place, "and you have never heard his voice" and so on. He says, therefore: not only do the works which the Father gave me bear witness of me, but he himself who sent me, the Father, has borne witness of me, at the Jordan, when he was baptized, as is found in Matthew 4:5, and on the mountain, when he was transfigured, as it is said, Matthew 17:5. For in both places the voice of the Father was heard: "this is my beloved Son." And therefore he must be believed, as the true and natural Son of God; 1 John 5:9: "this is the testimony of God, which is greater, because he has testified of his Son." And thus, whoever does not believe him to be the Son of God does not believe the testimony of God. But someone might say that God also bore witness to others through himself, as to Moses on the mountain, with whom he spoke, all hearing; but we have never heard a testimony, and therefore the Lord says, that "you have never heard his voice" and so on. But against this it is said, Deuteronomy 4:33: "if ever such a thing was done, that a people should hear the voice of the Lord God speaking out of the midst of the fire, as thou hast heard and seen." What then is it that Christ now says, "and you have never heard his voice"? I answer, according to Chrysostom, that the Lord, placing them in a philosophical consideration, wishes to show that God bears witness to someone in two ways, namely sensibly and intelligibly. Sensibly indeed, as through a sensible voice alone; and in this way he bore witness to Moses on Mount Sinai; Deuteronomy 4:12: "you heard his voice, but you saw no form at all." Likewise through a sensible appearance, as he appeared to Abraham, Genesis 26, and Isaiah 6:1: "I saw the Lord sitting upon a throne high and elevated." But nevertheless in these visions neither the bodily voice nor the figure is of God as of some animal, but effectively, insofar as it is formed by God: for since God is spirit, he neither emits a sensible voice from himself, nor can he be figured. Intelligibly, however, he bears witness by inspiring in the hearts of some what they ought to believe and hold; Psalm 84:9: "I will hear what the Lord God will speak in me"; Hosea 2:4: "I will lead her into the wilderness, and there I will speak to her heart." Of the first kind of testification, therefore, you were capable; nor is it a wonder, because those voices and appearances were of God only effectively, as has been said. But not of that intelligible voice. "And you have never heard his voice," etc., that is, you were not partakers of it; below, John 6:45: "every one who hears from the Father and has learned, comes to me." But you do not come to me; therefore you have not heard his voice, nor seen his appearance; that is, you did not have this intelligible testimony, and therefore he adds, "and you have not his word abiding in you"; that is, you do not have the word inwardly inspired. And this is the reason, because "him whom he sent," that is, the Father, "him you do not believe." For the word of God leads to Christ: for Christ himself is the natural Word of God. Now every word inspired by God is a certain participated likeness of that Word. Since therefore every participated likeness leads back to its principle, it is manifest that every word inspired by God leads to Christ. And therefore, because you are not led to me, you do not have the word of God, inspired, "abiding in you"; below: "he who does not believe in the Son of God does not have life abiding in himself." And he says "abiding," because although there is no one who does not have some truth from God, only those have the truth, and the word abiding in them, in whom knowledge advances so far that they are led to the knowledge of the true and natural Word. Or, through what he says, "and you have never heard his voice," a threefold manner is shown by which something is revealed to someone by God. For either through a sensible voice, and thus he bore witness to Christ at the Jordan and on the mountain, as has been said; 2 Peter 1:16: "made eyewitnesses of his greatness, by a voice come down from heaven from the excellent glory." And this the Jews did not hear. Or through a vision of his essence; and this he reveals to the blessed. And this appearance they themselves did not see, because 2 Corinthians 5:6: "as long as we are in the body, we are absent from the Lord" and so on. Or by inspiring an interior word; and this too they themselves did not have. Consequently, when he says, "search the Scriptures," he sets forth the third manner in which God bore witness to Christ through the Scriptures, and first he adduces the testimony of the Scriptures; secondly he shows that they were not capable of the fruit of this testimony, at the place, "and you will not come to me" and so on. He says, therefore, "search the Scriptures," as if he were saying: you do not have the word of God in your hearts, but in the Scriptures; and therefore you must seek it elsewhere. And therefore "search the Scriptures," namely of the Old Testament. For the faith of Christ was contained in the Old Testament, but not on the surface, because it lay hidden in the depths, shadowed by figure; 2 Corinthians 3:15: "even until this day, having the same veil." And therefore he pointedly says "search," as if you should seek in the depths; Proverbs 2:4: "if thou shalt seek her as money, and shalt dig for her as for treasures, then shalt thou understand the fear of the Lord, and shalt find the knowledge of God"; Psalm 118:69: "give me understanding, and I will search thy commandments." Now the reason for the searching is taken from your own opinion, because you think that "in them," namely the Scriptures, "you have eternal life," from what is said, Ezekiel 18:19: "he who has done my judgments, shall live in life." But you are deceived; because although the precepts of the old law are life-giving, nevertheless they do not have life in themselves; but they are called life-giving only insofar as they lead to me, Christ; whereas you use them as though they had life in themselves — which has deceived you. For "these," namely the Scriptures, "are they which bear witness of me"; that is, they are life-giving only insofar as they lead to the knowledge of me. Or through open prophecies, as Isaiah 7:14: "behold a virgin shall conceive," and again Deuteronomy 18:15: "the Lord thy God will raise up to thee a prophet" and so on. Hence it is said, Acts 10:43: "to him all the prophets give testimony." Or through the mystical operations of the prophets: hence it is said, Hosea 12:10: "I have been likened by the hands of the prophets." Or in sacraments and figures; such as the immolation of the lamb, and other figurative sacraments of the law; Hebrews 10:1: "having a shadow of the good things to come" and so on. And therefore, because the Scriptures of the Old Testament bear witness of Christ in many ways, the Apostle says, Romans 1:2: "which he had promised before by his prophets in the holy scriptures, concerning his Son, who was made to him of the seed of David according to the flesh." But the fruit which you think you have in the Scriptures, namely eternal life, you will not be able to obtain, because, not believing the testimonies of Scripture concerning me, "you will not come to me"; that is, you will not believe in me, in whom is the fruit of those Scriptures, "that you may have life in me," which I give to those who believe in me; below, John 10:28: "I give them eternal life"; Ecclesiasticus 4:12: "wisdom inspires life into her children"; Proverbs 8:35: "he that shall find me, shall find life, and shall have salvation from the Lord."”

“If I bear witness of Myself, that I am the Son of God, and therefore as man altogether conformed to the judgment and will of God, My witness is not true, that is, legitimate, judicial, worthy of credit. The word true here is not opposed to false, but to untrustworthy, uncertain. It answers to the Hebrew word neeman, faithful, worthy of credit. For it may be that a man may utter most true testimony concerning himself, and yet may fail to gain credit because of a suspicion that he has too great love of himself as Euthyraius says. There is a prolefsis by which Christ meets a tacit objection of Digitized by V^rOOQie WITNESSES TO CHRIST. 185 the scribes, to the following effect : “ Thou, O Jesus, proclaimest Thyself to be the Son of God, and so in all things to follow the judgment of God. But we will not believe Thee unless Thou shalt prove what Thou sayest by the testimony of God, or of men worthy of credit This testimony of Thine in a matter which peculiarly concerns Thyself appears to us open to suspicion.” Jesus replies, “ I grant you that My testimony concerning Myself is not legitimate, nor worthy of credit, if I alone bear witness of Myself. I grant therefore that you need not believe Me alone; but I am not alone, but others worthy of credit bear witness of Me, as will appear by what follows.” Christ is here speaking of the common opinion of the Jews, not uttering His own sentiments, as appears from chap, viii. 13, where the Jews openly object to Christ, Thou bearest testimony of Thyself Thy testimony is not true. Then Christ answers, My testimony is true, &c., because I am not alone , but /, and the Father who sent Me. So S. CyriL”

“In these verses our Lord Jesus proves and confirms the commission he had produced, and makes it out that he was sent of God to be the Messiah. I. He sets aside his own testimony of himself (Joh 5:31): "If I bear witness of myself, though it is infallibly true (Joh 8:14), yet, according to the common rule of judgment among men, you will not admit it as legal proof, nor allow it to be given in evidence." Now, 1. This reflects reproach upon the sons of men, and their veracity and integrity. Surely we may say deliberately, what David said in haste, All men are liars, else it would never have been such a received maxim that a man's testimony of himself is suspicious, and not to be relied on; it is a sign that self-love is stronger than the love of truth. And yet, 2. It reflects honour on the Son of God, and bespeaks his wonderful condescension, that, though he is the faithful witness, the truth itself, who may challenge to be credited upon his honour, and his own single testimony, yet he is pleased to waive his privilege, and, for the confirmation of our faith, refers himself to his vouchers, that we may have full satisfaction. II. He produces other witnesses that bear testimony to him that he was sent of God. 1. The Father himself bore testimony to him (Joh 5:32): There is another that beareth witness. I take this to be meant of God the Father, for Christ mentions his testimony with his own (Joh 8:18): I bear witness of myself, and the Father beareth witness of me. Observe, (1.) The seal which the Father put to his commission: He beareth witness of me, not only has done so by a voice from heaven, but still does so by the tokens of his presence with me. See who they are to whom God will bear witness. [1.] Those whom he sends and employs; where he gives commissions he give credentials. [2.] Those who bear witness to him; so Christ did. God will own and honour those that own and honour him. [3.] Those who decline bearing witness of themselves; so Christ did. God will take care that those who humble and abase themselves, and seek not their own glory, shall not lose by it. (2.) The satisfaction Christ had in this testimony: "I know that the witness which he witnesseth of me is true. I am very well assured that I have a divine mission, and do not in the least hesitate concerning it; thus he had the witness in himself." The devil tempted him to question his being the Son of God, but he never yielded. 2. John Baptist witnessed to Christ, Joh 5:33, etc. John came to bear witness of the light (Joh 1:7); his business was to prepare his way, and direct people to him: Behold the Lamb of God. (1.) Now the testimony of John was, [1.] A solemn and public testimony: "You sent an embassy of priests and Levites to John, which gave him an opportunity of publishing what he had to say; it was not a popular, but a judicial testimony." [2.] It was a true testimony: He bore witness to the truth, as a witness ought to do, the whole truth, and nothing but the truth. Christ does not say, He bore witness to me (though every one knew he did), but, like an honest man, He bore witness to the truth. Now John was confessedly such a holy, good man, so mortified to the world, and so conversant with divine things, that it could not be imagined he should be guilty of such a forgery and imposture as to say what he did concerning Christ if it had not been so, and if he had not been sure of it. (2.) Two things are added concerning John's testimony: - [1.] That it was a testimony ex abundanti - more than he needed to vouch (Joh 5:34): I receive not testimony from man. Though Christ saw fit to quote John's testimony, it was with a protestation that it shall not be deemed or construed so as to prejudice the prerogative of his self-sufficiency. Christ needs no letters or commendation, no testimonials or certificates, but what his own worth and excellency bring with him; why then did Christ here urge the testimony of John? Why, these things I say, that you may be saved. This he aimed at in all this discourse, to save not his own life, but the souls of others; he produced John's testimony because, being one of themselves, it was to be hoped that they would hearken to it. Note, First, Christ desires and designs the salvation even of his enemies and persecutors. Secondly, The word of Christ is the ordinary means of salvation. Thirdly, Christ in his word considers our infirmities and condescends to our capacities, consulting not so much what it befits so great a prince to say as what we can bear, and what will be most likely to do us good. [2.] That it was a testimony ad hominem - to the man, because John Baptist was one whom they had a respect for (Joh 5:35): He was a light among you. First, The character of John Baptist: He was a burning and a shining light. Christ often spoke honourably of John; he was now in prison under a cloud, yet Christ gives him his due praise, which we must be ready to do to all that faithfully serve God. 1. He was a light, not phōs - lux, light (so Christ was the light), but luknos - lucerna, a luminary, a derived subordinate light. His office was to enlighten a dark world with notices of the Messiah's approach, to whom he was as the morning star. 2. He was a burning light, which denotes sincerity; painted fire may be made to shine, but that which burns is true fire. It denotes also his activity, zeal, and fervency, burning in love to God and the souls of men; fire is always working on itself or something else, so is a good minister. 3. He was a shining light, which denotes either his exemplary conversation, in which our light should shine (Mat 5:16), or an eminent diffusive influence. He was illustrious in the sight of others; though he affected obscurity and retirement, and was in the deserts, yet such were his doctrine, his baptism, his life, that he became very remarkable, and attracted the eyes of the nation. Secondly, The affections of the people to him: you were willing for a season to rejoice in his light. 1. It was a transport that they were in, upon the appearing of John: "You were willing - ēthelēsate, you delighted to rejoice in his light; you were very proud that you had such a man among you, who was the honour of your country; you were willing agalliasthēnai - willing to dance, and make a noise about this light, as boys about a bonfire." 2. It was but transient, and soon over: "You were fond of him, pros hōran - for an hour, for a season, as little children are fond of a new thing, you were pleased with John awhile, but soon grew weary of him and his ministry, and said that he had a devil, and now you have him in prison." Note, Many, that seem to be affected and pleased with the gospel at first, afterwards despise and reject it; it is common for forward and noisy professors to cool and fall off. These here rejoiced in John's light, but never walked in it, and therefore did not keep to it; they were like the stony ground. While Herod was a friend to John Baptist, the people caressed him; but when he fell under Herod's frowns he lost their favours: "You were willing to countenance John, pros hōran that is, for temporal ends" (so some take it); "you were glad of him, in hopes to make a tool of him, by his interest and under the shelter of his name to have shaken off the Roman yoke, and recovered the civil liberty and honour of your country." Now, (1.) Christ mentions their respect to John, to condemn them for their present opposition to himself, to whom John bore witness. If they had continued their veneration for John, as they ought to have done, they would have embraced Christ. (2.) He mentions the passing away of their respect, to justify God in depriving them, as he had now done, of John's ministry, and putting that light under a bushel. 3. Christ's own works witnessed to him (Joh 5:36): I have a testimony greater than that of John; for if we believe the witness of men sent of God, as John was, the witness of God immediately, and not by the ministry of men, is greater, Jo1 5:9. Observe, Though the witness of John was a less cogent and less considerable witness, yet our Lord was pleased to make use of it. We must be glad of all the supports that offer themselves for the confirmation of our faith, though they may not amount to a demonstration, and we must not invalidate any, under pretence that there are others more conclusive; we have occasion for them all. Now this greater testimony was that of the works which his Father had given him to finish. That is, (1.) In general the whole course of his life and ministry - his revealing God and his will to us, setting up his kingdom among men, reforming the world, destroying Satan's kingdom, restoring fallen man to his primitive purity and felicity, and shedding abroad in men's hearts the love of God and of one another - all that work of which he said when he died, It is finished, it was all, from first to last, opus Deo dignum - a work worthy of God; all he said and did was holy and heavenly, and a divine purity, power, and grace shone in it, proving abundantly that he was sent of God. (2.) In particular. The miracles he wrought for the proof of his divine mission witnessed of him. Now it is here said, [1.] That these works were given him by the Father, that is, he was both appointed and empowered to work them; for, as Mediator, he derived both commission and strength from his Father. [2.] They were given to him to finish; he must do all those works of wonder which the counsel and foreknowledge of God had before determined to be done; and his finishing them proves a divine power; for as for God his work is perfect. [3.] These works did bear witness of him, did prove that he was sent of God, and that what he said concerning himself was true; see Heb 2:4; Act 2:22. That the Father had sent him as a Father, not as a master sends his servant on an errand, but as a father sends his son to take possession for himself; if God had not sent him, he would not have seconded him, would not have sealed him, as he did by the works he gave him to do; for the world's Creator will never be its deceiver. 4. He produces, more fully than before, his Father's testimony concerning him (Joh 5:37): The Father that sent me hath borne witness of me. The prince is not accustomed to follow his ambassador himself, to confirm his commission viva voce - by speaking; but God was pleased to bear witness of his Son himself by a voice from heaven at his baptism (Mat 3:17): This is my ambassador, This is my beloved Son. The Jews reckoned Batḣkol; - the daughter of a voice, a voice from heaven, one of the ways by which God made known his mind; and in that way he had owned Christ publicly and solemnly, and repeated it, Mat 17:5. Note, (1.) Those whom God sends he will bear witness of; where he gives a commission, he will not fail to seal it; he that never left himself without witness (Act 14:17) will never leave any of his servants so, who go upon his errand. (2.) Where God demands belief, he will not fail to give sufficient evidence, as he has done concerning Christ. That which was to be witnessed concerning Christ was chiefly this, that the God we had offended was willing to accept of him as a Mediator. Now concerning this he has himself given us full satisfaction (and he was fittest to do it), declaring himself well-pleased in him; if we be so, the work is done. Now, it might be suggested, if God himself thus bore witness of Christ, how came it to pass that he was not universally received by the Jewish nation and their rulers? To this Christ here answers that it was not to be thought strange, nor could their infidelity weaken his credibility, for two reasons: - [1.] Because they were not acquainted with such extraordinary revelations of God and his will: You have neither heard his voice at any time, nor seen his shape, or appearance. They showed themselves to be as ignorant of God, though they professed relation to him, as we are of a man we never either saw or heard. "But why do I talk to you of God's bearing witness of me? He is one you know nothing of, nor have any acquaintance or communion with." Note, Ignorance of God is the true reason of men's rejecting the record he has given concerning his Son. A right understanding of natural religion would discover to us such admirable congruities in the Christian religion as would greatly dispose our minds to the entertainment of it. Some give this sense of it: "The Father bore witness of me by a voice, and the descent of a dove, which is such an extraordinary thing that you never saw or heard the like; and yet for my sake there was such a voice and appearance; yea, and you might have heard that voice, you might have seen that appearance, as others did, if you had closely attended the ministry of John, but by slighting it you missed of that testimony." [2.] Because they were not affected, no, not with the ordinary ways by which God had revealed himself to them: You have not his word abiding in you, Joh 5:38. They had the scriptures of the Old Testament; might they not by them be disposed to receive Christ? Yes, if they had had their due influence upon them. But, First, The word of God was not in them; it was among them, in their country, in their hands, but not in them, in their hearts; not ruling in their souls, but only shining in their eyes and sounding in their ears. What did it avail them that they had the oracles of God committed to them (Rom 3:2), when they had not these oracles commanding in them? If they had, they would readily have embraced Christ. Secondly, It did not abide. Many have the word of God coming into them, and making some impressions for awhile, but it does not abide with them; it is not constantly in them, as a man at home, but only now and then, as a wayfaring man. If the word abide in us, if we converse with it by frequent meditation, consult with it upon every occasion, and conform to it in our conversation, we shall then readily receive the witness of the Father concerning Christ; see Joh 7:17. But how did it appear that they had not the word of God abiding in them? It appeared by this, Whom he hath sent, him ye believe not. There was so much said in the Old Testament concerning Christ, to direct people when and where to look for him, and so to facilitate the discovery of him, that, if they had duly considered these things, they could not have avoided the conviction of Christ's being sent of God; so that their not believing in Christ was a certain sign that the word of God did not abide in them. Note, The in-dwelling of the word, and Spirit, and grace of God in us, is best tried by its effects, particularly by our receiving what he sends, the commands, the messengers, the providences he sends, especially Christ whom he hath sent. 5. The last witness he calls is the Old Testament, which witnessed of him, and to it he appeals (Joh 5:39, etc.): Search the scriptures, ereunate. (1.) This may be read, either, [1.] "You search the scriptures, and you do well to do so; you read them daily in your synagogues, you have rabbies, and doctors, and scribes, that make it their business to study them, and criticize upon them." The Jews boasted of the flourishing of scripture-learning in the days of Hillel, who died about twelve years after Christ's birth, and reckoned some of those who were then members of the sanhedrim the beauties of their wisdom and the glories of their law; and Christ owns that they did indeed search the scriptures, but it was in search of their own glory: "You search the scriptures, and therefore, if you were not wilfully blind, you would believe in me." Note, It is possible for men to be very studious in the letter of the scripture, and yet to be strangers to the power and influence of it. Or, [2.] As we read it: Search the scriptures; and so, First, It was spoken to them in the nature of an appeal: "You profess to receive and believe the scripture; here I will join issue with you, let this be the judge, provided you will not rest in the letter" (haerere in cortice), "but will search into it." Note, when appeals are made to the scriptures, they must be searched. Search the whole book of scripture throughout, compare one passage with another, and explain one by another. We must likewise search particular passages to the bottom, and see not what they seem to say prima facie - at the first appearance, but what they say indeed. Secondly, It is spoken to us in the nature of an advice, or a command to all Christians to search the scriptures. Note, All those who would find Christ must search the scriptures; not only read them, and hear them, but search them, which denotes, 1. Diligence in seeking, labour, and study, and close application of mind. 2. Desire and design of finding. We must aim at some spiritual benefit and advantage in reading and studying the scripture, and often ask, "What am I now searching for?" We must search as for hidden treasures (Pro 2:4), as those that sink for gold or silver, or that dive for pearl, Job 28:1-11. This ennobled the Bereans, Act 17:11. (2.) Now there are two things which we are here directed to have in our eye, in our searching the scripture: heaven our end, and Christ our way. [1.] We must search the scriptures for heaven as our great end: For in them you think you have eternal life. The scripture assures us of an eternal state set before us, and offers to us an eternal life in that state: it contains the chart that describes it, the charter that conveys it, the direction in the way that leads to it, and the foundation upon which the hope of it is built; and this is worth searching for where we are sure to find it. But to the Jews Christ saith only, You think you have eternal life in the scriptures, because, though they did retain the belief and hope of eternal life, and grounded their expectations of it upon the scriptures, yet herein they missed it, that they looked for it by the bare reading and studying of the scripture. It was a common but corrupt saying among them, He that has the words of the law has eternal life; they thought they were sure of heaven if they could say by heart, or rather by rote, such and such passages of scripture as they were directed to by the tradition of the elders; as they thought all the vulgar cursed because they did not thus know the law (Joh 7:49), so they concluded all the learned undoubtedly blessed. [2.] We must search the scriptures for Christ, as the new and living way that leads to this end. These are they, the great and principal witnesses, that testify of me. Note, First, The scriptures, even those of the Old Testament, testify of Christ, and by them God bears witness to him. The Spirit of Christ in the prophets testified beforehand of him (Pe1 1:11), the purposes and promises of God concerning him, and the previous notices of him. The Jews knew very well that the Old Testament testified of the Messiah, and were critical in their remarks upon the passages that looked that way; and yet were careless, and wretchedly overseen, in the application of them. Secondly, Therefore we must search the scriptures, and may hope to find eternal life in that search, because they testify of Christ; for this is life eternal, to know him; see Jo1 5:11. Christ is the treasure hid in the field of the scriptures, the water in those wells, the milk in those breasts. (3.) To this testimony he annexes a reproof of their infidelity and wickedness in four instances; particularly, [1.] Their neglect of him and his doctrine: "You will not come tome, that you might have life, Joh 5:40. You search the scriptures, you believe the prophets, who you cannot but see testify of me; and yet you will not come to me, to whom they direct you." Their estrangement from Christ was the fault not so much of their understandings as of their wills. This is expressed as a complaint; Christ offered life, and it was not accepted. Note, First, There is life to be had with Jesus Christ for poor souls; we may have life, the life of pardon and grace, and comfort and glory: life is the perfection of our being, and inclusive of all happiness; and Christ is our life. Secondly, Those that would have this life must come to Jesus Christ for it; we may have it for the coming for. It supposes an assent of the understanding to the doctrine of Christ and the record given concerning him; it lies in the consent of the will to his government and grace, and it produces an answerable compliance in the affections and actions. Thirdly, The only reason why sinners die is because they will not come to Christ for life and happiness; it is not because they cannot, but because they will not. They will neither accept the life offered, because spiritual and divine, nor will they agree to the terms on which it is offered, nor apply themselves to the use of the appointed means: they will not be cured, for they will not observe the methods of cure. Fourthly, The wilfulness and obstinacy of sinners in rejecting the tenders of grace are a great grief to the Lord Jesus, and what he complains of. Those words (Joh 5:41), I receive not honour from men, come in a parenthesis, to obviate an objection against him, as if he sought his own glory, and made himself the head of a party, in obliging all to come to him, and applaud him. Note, 1. He did not covet nor court the applause of men, did not in the least affect that worldly pomp and splendour in which the carnal Jews expected their Messiah to appear. He charged those whom he cured not to make him known, and withdrew from those that would have made him king. 2. He had not the applause of men. Instead of receiving honour from men, he received a great deal of dishonour and disgrace from men, for he made himself of no reputation. 3. He needed not the applause of men; it was no addition to his glory whom all the angels of God worship, nor was he any otherwise pleased with it than as it was according to his Father's will, and for the happiness of those who, in giving honour to him, received much greater honour from him. [2.] Their want of the love of God (Joh 5:42): "I know you very well, that you have not the love of God in you. Why should I wonder that you do not come to me, when you want even the first principle of natural religion, which is the love of God?" Note, The reason why people slight Christ is because they do not love God; for, if we did indeed love God, we should love him who is his express image, and hasten to him by whom only we may be restored to the favour of God. He charged them (Joh 5:37) with ignorance of God, and here with want of love to him; therefore men have not the love of God because they desire not the knowledge of him. Observe, First, The crime charged upon them: You have not the love of God in you. They pretended a great love to God, and thought they proved it by their zeal for the law, the temple, and the sabbath; and yet they were really without the love of God. Note, There are many who make a great profession of religion who yet show they want the love of God by their neglect of Christ and their contempt of his commandments; they hate his holiness and undervalue his goodness. Observe, It is the love of God in us, that love seated in the heart, a living active principle there, that God will accept; the love shed abroad there, Rom 5:5. Secondly, The proof of this charge, by the personal knowledge of Christ, who searches the heart (Rev 2:23) and knows what is in man: I know you. Christ sees through all our disguises, and can say to each of us, I know thee. 1. Christ knows men better than their neighbours know them. The people thought that the scribes and Pharisees were very devout and good men, but Christ knew that they had not the love of God in them. 2. Christ knows men better than they know themselves. These Jews had a very good opinion of themselves, but Christ knew how corrupt their inside was, notwithstanding the speciousness of their outside; we may deceive ourselves, but we cannot deceive him. 3. Christ knows men who do not, and will not, know him; he looks on those who industriously look off from him, and calls by their own name, their true name, those who have not known him. [3.] Another crime charged upon them is their readiness to entertain false Christs and false prophets, while they obstinately opposed him who was the true Messias (Joh 5:43): I am come in my Father's name, and you receive me not. If another shall come in his own name, him you will receive. Be astonished, O heavens, at this (Jer 2:12, Jer 2:13); for my people have committed two evils, great evils indeed. First, They have forsaken the fountain of living waters, for they would not receive Christ, who came in his Father's name, had his commission from his Father, and did all for his glory. Secondly, They have hewn out broken cisterns, they hearken to every one that will set up in his own name. They forsake their own mercies, which is bad enough; and it is for lying vanities, which is worse. observe here, 1. Those are false prophets who come in their own name, who run without being sent, and set up for themselves only. 2. It is just with God to suffer those to be deceived with false prophets who receive not the truth in the love of it. Th2 2:10, Th2 2:11. The errors of antichrist are the just punishment of those who obey not the doctrine of Christ. They that shut their eyes against the true light are by the judgment of God given up to wander endlessly after false lights, and to be led aside after every ignis fatuus. 3. It is the gross folly of many that, while they nauseate ancient truths, they are fond of upstart errors; they loathe manna, and at the same time feed upon ashes. After the Jews had rejected Christ and his gospel, they were continually haunted with spectres, with false Christs and false prophets (Mat 24:24), and their proneness to follow such occasioned those distractions and seditions that hastened their ruin. [4.] They are here charged with pride and vain-glory, and unbelief, the effect of them, Joh 5:44. Having sharply reproved their unbelief, like a wise physician, he here searches into the cause, lays the axe to the root. They therefore slighted and undervalued Christ because they admired and overvalued themselves. Here is, First, Their ambition of worldly honour. Christ despised it, Joh 5:41. They set their hearts upon it: You receive honour one of another; that is, "You look for a Messiah in outward pomp, and promise yourselves worldly honour by him." You receive honour: - 1. "You desire to receive it, and aim at this in all you do." 2. "You give honour to others, and applaud them, only that they may return it, and may applaud you." Petimus dabimusque vicissim - We ask and we bestow. It is the proud man's art to throw honour upon others only that it may rebound upon himself. 3. "You are very careful to keep all the honours to yourselves, and confine them to your own party, as if you had the monopoly of that which is honourable." 4. "What respect is shown to you you receive yourselves, and do not transmit to God, as Herod." Idolizing men and their sentiments, and affecting to be idolized by them and their applauses, are pieces of idolatry as directly contrary to Christianity as any other. Secondly, Their neglect of spiritual honour, called here the honour that comes from God only; this they sought not, nor minded. Note, 1. True honour is that which comes from God only, that is real and lasting honour; those are honourable indeed whom he takes into covenant and communion with himself. 2. This honour have all the saints. All that believe in Christ, through him receive the honour that comes from God. He is not partial, but will give glory wherever he gives grace. 3. This honour that comes from God we must seek, must aim at it, and act for it, and take up with nothing short of it (Rom 2:29); we must account it our reward, as the Pharisees accounted the praise of men. 4. Those that will not come to Christ, and those that are ambitious of worldly honour, make it appear that they seek not the honour that comes from God, and it is their folly and ruin. Thirdly, The influence this had upon their infidelity. How can you believe who are thus affected? Observe here, 1. The difficulty of believing arises from ourselves and our own corruption; we make our work hard to ourselves, and then complain it is impracticable. 2. The ambition and affectation of worldly honour are a great hindrance to faith in Christ. How can they believe who make the praise and applause of men their idol? When the profession and practice of serious godliness are unfashionable, are every where spoken against, - when Christ and his followers are men wondered at, and to be a Christian is to be like a speckled bird (and this is the common case), - how can they believe the summit of whose ambition is to make a fair show in the flesh? 6. The last witness here called is Moses, Joh 5:45, etc. The Jews had a great veneration for Moses, and valued themselves upon their being the disciples of Moses, and pretended to adhere to Moses, in their opposition to Christ; but Christ here shows them, (1.) That Moses was a witness against the unbelieving Jews, and accused them to the Father: There is one that accuses you, even Moses. This may be understood either, [1.] As showing the difference between the law and the gospel. Moses, that is, the law, accuses you, for by the law is the knowledge of sin; it condemns you, it is to those that trust to it a ministration of death and condemnation. But it is not the design of Christ's gospel to accuse us: Think not that I will accuse you. Christ did not come into the world as a Momus, to find fault and pick quarrels with every body, or as a spy upon the actions of men, or a promoter, to fish for crimes; no, he came to be an advocate, not an accuser; to reconcile God and man, and not to set them more at variance. What fools were they then that adhered to Moses against Christ, and desired to be under the law! Gal 4:21. Or, [2.] As showing the manifest unreasonableness of their infidelity: "Think not that I will appeal from your bar to God's and challenge you to answer there for what you do against me, as injured innocency usually does; no, I do not need; you are already accused, and cast, in the court of heaven; Moses himself says enough to convict you of, and condemn you for, your unbelief." Let them not mistake concerning Christ; though he was a prophet, he did not improve his interest in heaven against those that persecuted him, did not, as Elias, make intercession against Israel (Rom 6:2), nor as Jeremiah desire to see God's vengeance on them. Nor let them mistake concerning Moses, as if he would stand by them in rejecting Christ; no, There is one that accuses you, even Moses in whom you trust. Note, First, External privileges and advantages are commonly the vain confidence of those who reject Christ and his grace. The Jews trusted in Moses, and thought their having his laws and ordinances would save them. Secondly, Those that confide in their privileges, and do not improve them, will find not only that their confidence is disappointed, but that those very privileges will be witnesses against them. (2.) That Moses was a witness for Christ and to his doctrine (Joh 5:46, Joh 5:47): He wrote of me. Moses did particularly prophesy of Christ, as the Seed of the woman, the Seed of Abraham, the Shiloh, the great Prophet; the ceremonies of the law of Moses were figures of him that was to come. The Jews made Moses the patron of their opposition to Christ; but Christ here shows them their error, that Moses was so far from writing against Christ that he wrote for him, and of him. But, [1.] Christ here charges it on the Jews that they did not believe Moses. He had said (Joh 5:45) that they trusted in Moses, and yet here he undertakes to make out that they did not believe Moses; they trusted to his name, but they did not receive his doctrine in its true sense and meaning; they did not rightly understand, nor give credit to, what there was in the writings of Moses concerning the Messiah. [2.] He proves this charge from their disbelief of him: Had you believed Moses, you would have believed me. Note, First, The surest trial of faith is by the effects it produces. Many say that they believe whose actions give their words the lie; for had they believed the scriptures they would have done otherwise than they did. Secondly, Those who rightly believe one part of scripture will receive every part. The prophecies of the old Testament were so fully accomplished in Christ that those who rejected Christ did in effect deny those prophecies, and set them aside. [3.] From their disbelief of Moses he infer”

“If I bear witness of myself,.... Which was not allowed any man to do; nor indeed is it proper that a man should be a witness in his own cause: and, according to the Jewish canons, a man might not be a witness for his wife, because she was reckoned as himself. "An husband is not to be believed in bearing witness for his wife, that had been carried captive, that she is not defiled, , "for no man witness of himself" (k).'' So likewise they say (l), "a city that is subdued by an army, all the priestesses (or priests' daughters) that are found in it are rejected (from the priesthood, as defiled); but if they have witnesses, whether a servant, or an handmaid, lo, they are to be believed; but no man is to be believed for himself: says R. Zechariah ben Hakatzah, by this habitation (swearing by the temple) her hand was not removed from my hand, from the time the Gentiles entered Jerusalem, till they went out: they replied to him, "no man bears witness of himself".'' Christ reasons here upon their own principles, and according to their sense of things, that should he bear witness of himself; then, says he, my witness is not true, , not to be believed, or admitted as an authentic testimony: and so the Ethiopic version renders it, "is not credible"; not valid in law, or in such a court of judicature in which Christ now was; for, as according to the Jewish law, no man was admitted a witness for himself, so neither was anything established by a single testimony, but by the mouth of two or three witnesses, Deu 19:15. Christ's meaning is, that his testimony alone, his single witness, how true soever it was, would stand for nothing in their court; and therefore he would not insist upon it, but drop it; for "true" here, is not opposed to that which is "false", but to that which is not valid in law. Christ's testimony was true in itself; nor could it be any other, it coming from him, who is truth itself, the "Amen", and faithful witness; but being considered as an human testimony, and in his own cause, was not to be admitted as sufficient; and this he allows. From arguments, proving his equality with the Father, he passes to testimonies; and without ranking use of his own, he had enough to produce, and which were valid and authentic, and are as follow. (k) Maimon. Issure Bia, c. 18. sect. 19. (l) Misn. Cetubot, c. 2. sect. 9. T. Bab. Cetubot, fol. 27. 2. Juchasin, fol. 56. 1.”

“If I bear witness - If I had no proof to bring of my being the Messiah, and equal to God, common sense would direct you to reject my testimony; but the mighty power of God, by which I work my miracles, sufficiently attests that my pretensions are well founded. Bishop Pearce gives a different turn to this verse, by translating it interrogatively, thus: "If I only bear witness of myself, is not my witness true? i.e. is it, on that account, not true? In Joh 8:14, he says, Though I bear record of myself, yet my record is true. And in Joh 8:18, he says, I am one that bear witness of myself."”

“If I bear witness of myself, &c. Christ tells the Jews elsewhere, (chap. viii. 14.) that though he should bear witness of himself, it would be true. But the sense of the words in this place is: I could allow you, that if I only gave testimony of myself you might seem to have some reason to except against my testimony: but now besides my own words, you have had also the testimony of John the Baptist, who divers times witnessed that I am the Messias, and the Son of God, come to take away the sins of the world. 2. You have had the testimony of my eternal Father, particularly at my baptism. 3. You have yet a greater testimony, by the works and miracles wrought before your eyes, and at the same time foretold by the prophets. 4. The prophets, and the Scriptures, which you search, or which I remit you to, to search them diligently, these also bear witness concerning me. (Witham)”