Lecture 6 — Witness of Christ’s deeds

^5:31^ If I bear witness about myself, my witness is not true. [n. 800]

^5:32^ There is another who bears witness to me, and I know what he holds about me is true testimony. [n. 801]

^5:33^ You sent to John, and he gave testimony to the truth. [n. 806]

^5:34^ I do not receive testimony from man, but I say these things so that you may be saved. [n. 807]

^5:35^ He was a burning and a shining light, and you were willing for a time to rejoice in his light. [n. 811]

^5:36^ But I have a greater testimony than that of John. For the works that the Father has given to me that I might perform them, the works themselves, which I do, give testimony about me, that the Father has sent me. [n. 814]

^5:37^ And the Father himself who has sent me has given testimony about me: neither have you ever heard his voice or seen his image. [n. 818]

^5:38^ And you do not have his word abiding in you: because he whom he has sent, you do not believe. [n. 820]

^5:39^ Search the Scriptures, for you think them to have eternal life, and they give testimony about me. [n. 822]

^5:40^ And you do not want to come to me so that you may have life. [n. 824]

799. 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, at **I do not receive glory from men **(John 5:41).

He does two things about the first.

First, he states why there was a need to resort to such testimonies.

Second, he invokes the testimonies, at there is another who bears witness to me.

800. The need to appeal to testimony arose because the Jews did not believe in him; for this reason he says: if I bear witness about myself, my witness is not true.

Some may find this statement puzzling: for if our Lord says of himself, I am the truth (John 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 bear witness about myself, my witness is not true, 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 give testimony about yourself, but your testimony is not true (John 8:13).

801. Next, at there is another who bears witness to me, he presents these testimonies:

first, a human testimony;

second, a divine testimony, at but I have a greater testimony than that of John.

He does two things about the first.

First, he mentions the testimony of John;

second, he tells why this testimony was given, at I do not receive testimony from man.

With respect to the first he does two things.

First, he brings in the testimony;

second, he commends it, at I know what he holds about me is true testimony.

802. He brings on the witness when he says: there is another who bears witness to me. This is, in the opinion of Chrysostom, John the Baptist, of whom we read above: there was a man sent from God, whose name was John. He came as a witness, that he might bear witness to the light (John 1:6–7).

803. He commends John’s testimony at and I know what he holds about me is true testimony, on two grounds:

first, because of its truth;

second, because of its authority, for the Jews had sought it: you sent to John.

804. He commends his testimony because of its truth, saying: and I know, from certain experience, what he, that is, John, holds about me is true testimony. 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 (Luke 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.

805. The Gloss has a different explanation of this: if I bear witness about myself, my witness is not true. 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, bear witness to myself, i.e., apart from God, that is, which God the Father does not certify, then it follows that my witness is not true, 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 give testimony about myself, my testimony is true (John 8:14); I am not alone, because the Father is with me (John 16:32). And so, because he was not alone but with the Father, 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, there is another who bears witness to me: 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 what he holds about me is true testimony: God is light, i.e., truth, and in him there is no darkness, i.e., lie (1 John 1:5).

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

806. He also commends the testimony of John by reason of its authority, because it was sought after by the Jews, saying: you sent 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 (John 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 Christ (John 1:20).

807. Then, at but I do not receive testimony from man, 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, at but I say these things so that you may be saved.

808. 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 do not receive testimony from man.

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 do not receive testimony from man.

809. But this seems to conflict with: you are my witnesses, said the Lord (Isa 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 do not receive testimony from man?

This can be understood in two ways. In the first way, the sense is: I do not receive testimony from man, 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 do not receive testimony from man, 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 (John 1:6); we did not seek glory from men (1 Thess 2:6); I do not seek my own glory (John 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 do not receive testimony from man, 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.

810. Next, at but I say these things so that you may be saved, he gives the real reason for appealing to John’s testimony. First, he states the reason. Second, 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 receive testimony from John for my sake, but I say these things so 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).

811. He explains his statement, so that you may be saved: that is, because I am appealing to testimony you have accepted.

And at he was a burning and a shining light, 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. Second, he mentions to what degree he was accepted by them, at and you were willing for a time to rejoice in his light.

812. 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 light. 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 light, 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 (John 1:9). John, however, was not a light, as we read in the same place, but a lamp, because he was enlightened that he might bear witness to the light (John 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, burning. 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 burning 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 burning of love: if any one love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him (John 14:23); and I have called you friends: because all I have heard from my Father, I have made known to you (John 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 burns and shines.

Its burning signifies love for three reasons. First, because fire is the most active of all bodies; so too is the warmth of charity, so much so that nothing can withstand its force: the love of Christ spurs us on (2 Cor 5:14). Second, 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 (Song 8:6). Third, 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 John 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 (Isa 58:11). Second, 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). Third, it was bright because it manifested good works: let your light so shine before men that they may see your good works (Matt 5:16).

813. 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 you were willing for a time to rejoice 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 were willing for a time to rejoice 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 that the Jews did not believe in John (Matt 21:32). They belonged to that group referred to as believing for a while (Matt 13:21).

814. Then, at but I have a greater testimony than that of John, he presents the divine testimony.

First, he mentions its greatness;

and then he continues on to describe it, at for the works that the Father has given to me.

815. He says: I do not need proof from men for my sake, but for your sake, but I have a greater testimony 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 John 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 (Num 23:19).

816. God bore witness to Christ at for the works that the Father has given to me that I might perform them, and this in three ways: by works, by himself, and by the Scriptures.

First, he mentions his witness as given by the working of miracles;

second, the way God gave witness by himself, at and the Father himself who has sent me;

third, the witness given through the Scriptures, at search the Scriptures.

817. He says first: I have a greater testimony than that of John, that is, my works, i.e., the working of miracles, for the works that the Father has given to me that I might perform them.

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 that no other man has done, they would not have sin, that is, the sin of unbelief (John 15:24). And so he leads them to a knowledge of himself by appealing to his works, saying, the very works which the 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, that I might perform them, i.e., 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 (John 11:43). Accordingly, the works themselves, which I do, give testimony about me; as above: even though you do not want to believe me, believe the works (John 10:38).

We see that God bears witness by the working of miracles: the Lord worked with them and confirmed the word by the signs that followed (Mark 16:20).

818. Then, at and the Father himself who has sent me has given testimony about me, he presents the second way God bore witness to Christ, namely, by himself.

First, he mentions the way;

second, he shows that they were not able to receive this testimony, at neither have you ever heard his voice or seen his image.

819. He says: it is not only the works which my Father has given me to perform that bear witness to me, but the Father himself who sent me has given testimony about me: in the Jordan, when Christ was baptized (Matt 3:17); and on the mountain, when Christ was transfigured (Matt 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 John 5:9). Consequently, anyone who does not believe that he is the Son of God, does not believe in the testimony of God.

820. 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: neither have you ever heard his voice.

On the other hand, we read in (Deut 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: neither have you ever 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 (Deut 4:12). Likewise, he gives testimony by a sensible form, as he appeared to Abraham (Gen 26), and to Isaiah: I saw the Lord seated on a high and lofty throne (Isa 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 (Hos 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: neither have you ever heard his voice, i.e., you were not among those who shared in it. Everyone who has heard of the Father and has learned, comes to me (John 6:45). But you do not come to me. Therefore, neither have you ever heard his voice or seen his image, i.e., you do not have his intelligible testimony. Hence he adds: and you do not have his word abiding in you, i.e., you do not have his word that is inwardly inspired. And the reason is, because he whom he, the Father, has sent, you do not believe.

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, and you do not have his word, i.e., the inspired word of God, abiding in you; for he who does not believe in the Son of God does not have life abiding in him (John 3:36). 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.

821. Or we could say that, neither have you ever 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: we were eyewitnesses of his greatness. For he received honor and glory from God the Father, when a voice came from the heavens (2 Pet 1:16). 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). Third, it is accomplished by an interior word through an inspiration; and the Jews did not have this either.

822. 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.

Second, he shows that they were not able to gather the fruit of this testimony, at and you do not want to come to me so that you may have life.

823. 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 like money, and dig for her like a treasure, you will understand the fear of the Lord and will find the knowledge of God (Prov 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, for you think them to have eternal life, since we read: he who has kept my commands will live (Ezek 18:19). 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 give testimony about 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: a virgin will conceive (Isa 7:14); the Lord your God will raise up a prophet for you (Deut 18:15); all the prophets bear witness to him (Acts 10:43). The Scriptures also lead to a knowledge of Christ through the symbolic actions of the prophets; thus we read: I have used resemblences 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).

824. 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, and you do not want to come to me, i.e., you do not wish to believe in me, in whom the fruit of these Scriptures exists, in order that you may have life in me, the life which I give to those who believe in me: I give them eternal life (John 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 (Prov 8:35).