{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/114/1140045.htm","path":"chr/ecf/114/1140045.htm","source_url":"https://sacred-texts.com/chr/ecf/114/1140045.htm","text":"\u201cIf I bear witness of Myself, My witness is not true; there is another that beareth witness of Me, and I know that the witness which he witnesseth of Me is true.\u201d\n[1.] 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 1087 of Holy Scripture, nor search out its peculiarities 1088 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, \u201cIf I testify of Myself, My witness is not true\u201d; inasmuch as He often appeareth to have testified of Himself? For instance, conversing with the Samaritan woman He said, \u201cI Am that speak unto thee\u201d: and in like manner to the blind man, \u201cIt is He that talketh with thee\u201d ( John 9.37 ); and rebuking the Jews, \u201cYe say, 1089 thou blasphemest, because I said I am the Son of God.\u201d ( c. x. 36 .) 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, \u201cMy witness is not true\u201d? Nor doth this appear to be the only contradiction; there is another not less than this. He saith farther on, \u201cThough I bear witness of Myself, yet My witness is true\u201d ( John 8.14 ); 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 \u201cnot true,\u201d 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 p. 143 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.\nWhat then is the meaning? 1090 The Jews were about to object to Him, \u201cIf thou bearest witness 1091 concerning thyself, thy witness is not true\u201d ( John 8.13 ): therefore He spake these words in anticipation; as though He had said, \u201cYe will surely say to Me, we believe thee not; for no one that witnesseth of himself is readily 1092 held trustworthy among men.\u201d So that the \u201cis not true\u201d must not be read absolutely, but with reference to 1093 their suspicions, as though He had said, \u201cto you it is not true\u201d; and so He uttered the words not looking to His own dignity, but to their secret thoughts. When He saith, \u201cMy witness is not true,\u201d He rebuketh their opinion of Him, and the objection about to be urged by them against Him; but when He saith, \u201cThough I bear witness of Myself, My witness is true\u201d ( John 8.14 ), 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. \u201cI told you,\u201d He saith, \u201cthat \u2018as the Father raiseth the dead and quickeneth them, so the Son quickeneth whom He will\u2019; I told you that \u2018the Father judgeth no man, but hath committed all judgment unto the Son\u2019; I told you that men must \u2018honor the Son as they honor the Father\u2019; I told you that \u2018he that honoreth not the Son honoreth not the Father\u2019; I told you that \u2018he that heareth My words and believeth them shall not see death, but hath passed from death unto life\u2019 ( John 5.24 ; not exactly quoted); 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.\u201d 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 1094 indistinct, He putteth their objection first when He is about to proceed 1095 to establish His assertions, speaking somewhat in this way if not in these very words: 1096 \u201cPerhaps ye will say, thou assertest all this, but thou art not a credible witness, since thou testifiest of thyself.\u201d 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, \u201cThere is another that beareth witness of Me, and I know that his witness is true,\u201d He addeth,\nJohn 5.33 . \u201cYe sent unto John, and he bare witness unto the truth.\u201d\nYet if Thy witness be not true, how sayest Thou, \u201cI know that the testimony of John is true, and that he hath borne witness to the truth\u201d? and seest thou (O man) how clear it hence is, that the expression, \u201cMy witness is not true,\u201d was addressed to their secret thoughts?\n[2.] \u201cWhat then,\u201d saith some one, \u201cif John bare witness partially.\u201d 1097 That the Jews might not assert this, see how He removeth this suspicion. For He said not, \u201cJohn testified of Me,\u201d but, \u201cYe first sent to John, and ye would not have sent had ye not deemed him trustworthy.\u201d 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, \u201cWhat sayest thou concerning Christ?\u201d but, \u201cWho art thou? What sayest thou of thyself?\u201d So great admiration felt they for the man. Now to all this Christ made allusion by saying, \u201cYe sent unto John.\u201d And on this account the Evangelist hath not merely related that they sent, but is exact as to the persons sent that 1098 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.\nJohn 5.34 . \u201cBut I receive not testimony from man.\u201d\n\u201cWhy then hast Thou brought forward that of John?\u201d His testimony was not the \u201ctestimony of man,\u201d for, saith he, \u201cHe that sent me to baptize with water, He said unto me.\u201d ( John 1.33 .) So that John\u2019s testimony was the testimony of God; for having learned from Him he said what he did. But that none should ask, \u201cWhence is it p. 144 clear that he learnt from God?\u201d 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, \u201cI receive not testimony from man.\u201d And that the Jews might not ask, \u201cAnd if Thou wert not about to receive the testimony of man, and by it to strengthen Thyself, why hast Thou brought forward this man\u2019s testimony?\u201d see how He correcteth this contradiction by what He addeth. For after saying, \u201cI receive not testimony from man,\u201d He hath added,\n\u201cBut these things I say, that ye may be saved.\u201d\nWhat He saith is of this kind; \u201cI, being God, needed not the witness of John which is man\u2019s 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.\u201d\nJohn 5.35 . \u201cHe was a burning and a shining light, and ye were willing for a season to rejoice in his light.\u201d\nThat they may not reply, \u201cWhat if he did speak and we received him not,\u201d He showeth that they did receive John\u2019s sayings: since they sent not common men, but priests and Pharisees and were willing to rejoice; 1099 so much did they admire the man, and at the same time had nothing to say against his words. But the \u201cfor a season,\u201d is the expression of one noting their levity, 1100 and the fact that they soon started away from him.\nJohn 5.36 . \u201cBut I have greater witness than that of John.\u201d\n\u201cFor 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 \u2018that ye may be saved.\u2019 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 1101 to and admired by you.\u201d Then glancing at them and saying that they rejoiced for a season in his (John\u2019s) light, He declared that their zeal was but temporary and uncertain. 1102\nHe called John a torch, 1103 signifying that he had not light of himself, but by the grace of the Spirit; but the circumstance which caused the absolute distinction 1104 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 1105 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. Having then proved them altogether unworthy of forgiveness, He went on to say, \u201cI have greater witness than that of John.\u201d \u201cWhat is that?\u201d It is that from His works.\n\u201cFor the works,\u201d He saith, \u201cwhich the Father hath given Me to finish, the same works that I do bear witness of Me that the Father sent 1106 Me.\u201d\nBy 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\u2019s 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, 1107 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, \u201cThe works which the Father hath given Me to finish, the same works that I do bear witness of Me that the Father sent Me.\u201d\n[3.] In this place He also meeteth the accusation respecting the violation of the Sabbath. For since those persons argued, \u201cHow can he be from God, seeing that he keepeth not the Sabbath?\u201d ( John 9.16 ), therefore He saith, \u201cWhich My Father hath given unto Me.\u201d 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, \u201cThe works which the Father hath given Me testify that I am equal to the Father\u201d? for both of these truths were to be earned 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, \u201cIf ye believe not Me, believe the works: that ye may know and believe that I am in the Father and the Father in Me.\u201d 1108 ( John 10.38 .) 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 p. 145 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, 1109 but this never,) still He taketh much pains as to the lesser point, as knowing that, this admitted, 1110 the other would afterwards be easily received. So that making no mention of the more important portion of the testimony, He putteth 1111 its lesser office, that by this they may receive the other also. Having effected this, He addeth,\nJohn 5.37 . \u201cAnd the Father Himself, which hath sent Me, hath borne witness of Me.\u201d\nWhere did He \u201cbear witness of\u201d Him? In Jordan: \u201cThis is My beloved Son, in whom I am well pleased\u201d ( Matt. iii. 16 ); hear Him. 1112 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. Next in order to effect this, He added,\n\u201cYe have neither heard His voice at any time\u201d:\nHow then saith Moses, \u201cThe Lord spake, and Moses answered\u201d? ( Ex. xix. 19 ); and David, \u201cHe had heard a tongue which he knew not\u201d ( Ps. lxxxi. 5 ); and Moses again, \u201cIs there any such people which hath \u2018heard the voice of God\u2019?\u201d ( Deut. iv. 33 .)\nYet 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, \u201cYe have not heard His voice,\u201d He doth not mean that God doth indeed utter a voice, but one which cannot be heard; so when He saith, \u201cNor seen His shape,\u201d 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, \u201cThou art a boaster, God spake to Moses only\u201d; (this at least they did say, \u201cWe know that God spake with Moses: as for this fellow, we know not whence He is\u201d\u2014 John 9.29 ;) on this account He spake as He did, to show that there is neither voice nor shape with God. \u201cBut why,\u201d He saith, \u201cname I these things? Not only have ye \u2018neither heard His voice nor seen His shape,\u2019 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.\u201d Wherefore He addeth,\nJohn 5.38 . \u201cAnd ye have not His word abiding in you.\u201d\nThat 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 1113 that it is necessary to give heed to 1114 Me, and yet ye believe not, it is quite clear that His word is removed from you. Wherefore again He addeth,\n\u201cFor whom He hath sent, Him ye believe not.\u201d\nThen that they may not argue, \u201cHow, if we have not heard His voice, hath He testified unto thee?\u201d He saith,\nJohn 5.39 . \u201cSearch the Scriptures, for they are they which testify of Me.\u201d\nSince 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 1115 He would have been disbelieved; 1116 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\u2019s 1117 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.\n[4.] And from these too let us also, when we war against heretics, arm and fortify ourselves. For \u201call Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto every good work\u201d ( 2 Tim. 3:16, 17 ); not that he may have some and not others, for such a man is not \u201cperfect.\u201d For tell me what profit is it, if a man pray continually, but give not liberal alms? or if he give liberal alms, but be covetous or violent? or if he be not covetous nor violent, but (is liberal) to make a show before men, and to gain the praise of the beholders? or if he give alms with exactness and according to God\u2019s pleasure, yet be lifted up by this very thing, and be highminded ? or if he be humble and constant in fasting, but covetous, greedy of gain, 1118 and nailed to earth, and one who introduceth into his soul the mother of mischief? for the love of money is the root of all evils. 1119 Let us then shudder at the action, let us flee the sin; this hath made the world a waste, 1120 this hath brought all things into confusion, this seduceth us from the most blessed service of Christ. \u201cIt is not possible,\u201d 1121 He saith, \u201cto serve God and mammon.\u201d For mammon giveth commands contradictory to those of Christ. The one saith, \u201cGive to them that need\u201d; the other, \u201cPlunder the goods of the needy.\u201d Christ saith, \u201cForgive them that wrong thee\u201d; the other, \u201cPrepare snares against those who do thee no wrong.\u201d Christ saith, \u201cBe merciful and kind\u201d; mammon saith, \u201cBe savage and cruel, and count the tears of the poor as nothing\u201d; to the intent that he may render the Judge stern to us in that day. For then all our actions shall come 1122 before our eyes, and those who have been injured and stripped by us, shutting us out from all excuse. Since if Lazarus, who received no wrong from Dives, but only did not enjoy any of his good things, stood forth at that time 1123 as a bitter accuser and allowed him not to obtain any pardon, what excuse, tell me, shall they have, who, besides giving no alms of their own substance, seize that of others, and overthrow orphans\u2019 houses? If they who have not fed Christ when He hungered have drawn such fire upon their heads, what consolation shall they enjoy who plunder what belongs not to them at all, who weave ten thousand law-suits, who unjustly grasp the property of all men? Let us then cast out this desire; and we shall cast it out if we think of those before us who did wrongfully, who were covetous and are gone. Do 1124 not others enjoy their wealth and labors while they lie in punishment, and vengeance, and intolerable woes? And how can this be anything but extreme folly, to weary and vex ourselves, that living we may strain ourselves with labor, and on our departure hence undergo intolerable punishments and vengeances, when we might have enjoyed ourselves here, (for nothing so much causeth pleasure as the consciousness of almsgiving, 1125 ) and departing to that place might have been delivered from all our woes, and obtained ten thousand blessings? For as wickedness is wont to punish those who go after it, even before (they arrive at) the pit, so also virtue, even before the (gift of) the Kingdom, provides delights for those who here practice it, making them to live in company with good hopes and continual pleasure. Therefore that we may obtain this, both here and in the life to come, let us hold fast to good works, so shall we gain the future crown; to which may we all reach through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost, be glory, now and ever, and world without end. Amen.\nSavile reads, \u201c and to the Jews, How say ye, \u201d &c.\n143:1090\nal. \u201c let us see then with what intent these words were said. \u201d\n143:1091 143:1092 143:1093\nal. with the addition \u201c to their, \u201d &c.\n143:1094 143:1095 143:1096\nMorel. reads, \u201ca ll but conclusively refuting them by what He saith. \u201d\n143:1097 143:1098 144:1099 144:1100 144:1101 144:1102\nThis passage is read variously in Ben. and ms. but without any variety of meaning.\n144:1103 144:1104 144:1105 144:1106\n\u1f00 \u03c0\u03ad\u03c3\u03c4\u03b5\u03b9\u03bb\u03b5 [ \u1f00 \u03c0\u03ad\u03c3\u03c4\u03b1\u03bb\u03ba\u03b5 , G. T.].\n144:1107 144:1108\n\u1f10 \u03bd \u1f10\u03bc\u03bf\u1f76 \u1f41 \u03a0\u03b1\u03c4\u1f74\u03c1, \u03ba\u1f00\u03b3\u1f7c \u1f10\u03bd \u03b1\u1f50\u03c4\u1ff7 , G. T.\n145:1109 145:1110 145:1111\nal. \u201c deems worthy of mention, \u201d\n145:1112\nThe latter words heard at the Transfiguration.\n145:1113 145:1114 145:1115 145:1116\nal. \u201c they would have disbelieved them. \u201d\n145:1117 145:1118 145:1119\nal. \u201c for Paul has said, \u201d &c.\n145:1120 145:1121 145:1122 145:1123 145:1124 145:1125\nal. \u201c almsgiving and a clear conscience. \u201d","title":"Nicene and Post-Nicene Fathers, Vol. XIV: The Homilies of St. John Chrysostom on the Gospel of St. John.: John 5.31,32","type":"page"}