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36. But I have greater testimony than that of John. After having showed that, in the person of John, the Jews had wickedly corrupted the gift of God, he now repeats a second time what he had said, that he has no need of the testimony of man, as if he had not enough of himself; although, perceiving that they held his person in contempt, he sent them to his Father, according to his custom.

For the works which the Father hath given me to do. He holds out to view two things, by which he was proved to be the Son of God. “My Father,” says he, “attests by miracles that I am his Son; and before I came into the world, he gave abundant testimony to me in the sacred writings.” Let us always remember what object he has in view. He wishes to be recognized as the Messiah promised by God, that he may be heard, and, therefore, he maintains that he is now manifested to be such a person as Scripture describes him. It may be asked, Are miracles sufficient to prove this; for similar miracles had been already performed by the Prophets? I reply, those miracles which God performed by the agency of the Prophets did not go beyond the purpose for which they were intended, namely, to show that they were the ministers of God, because they could in no other way obtain the authority due to their office. But God intended to exalt his Son more highly, and this purpose of God ought to be regarded by us as the design of miracles. Therefore, if the Jews had not been prejudiced by malice and voluntarily shut their eyes, Christ might easily have proved to them by his miracles who and what he was.

37. And the Father who hath sent me. To limit this statement, as some have done, ¹⁰⁸¹⁰⁸     “Aucuns s’abusent.” to the voice which was heard at his baptism, (Matthew 3:17,) is a mistake; for he says in the past tense, that the Father (μεμαρτύρηκε) testified, in order to show that he did not come forward as an unknown person, because the Father had long ago distinguished him by such peculiar marks that, bringing them along with him, he might be recognized. I explain, therefore, that God testified concerning his Son, whenever in past times he held out to the ancient people the hope of salvation, or promised that the kingdom of Israel would be fully restored. In this manner the Jews must have formed an idea of Christ from the Prophets, before he was manifested in the flesh. When having him before their eyes, they despise and therefore reject him, they show plainly that they have no relish for the Law, with which Christ also reproaches them; and yet they boasted of their knowledge of the Law, as if they had been brought up in the bosom of God.

You have never heard his voice. After having complained that they do not receive him, Christ breaks out in still more severe language against their blindness. When he says that they had never heard the voice of God, or seen his shape, these are metaphorical expressions, by which he intends to state generally that they are utterly estranged from the knowledge of God. For as men are made known by the countenance and speech, so God utters his voice to us by the voice of the Prophets, and, in the sacraments, takes, as it were, a visible form, from which he may be known by us according to our feeble capacity. But he who does not recognize God in his lively image, plainly shows by this very fact that he worships no Deity but what he has himself contrived. For this reason Paul says, that the Jews had a vail placed before their eyes, that they might not perceive the glory of God in the face of Christ, (2 Corinthians 3:14.)

38. And you have not his word abiding in you. This is the true way of profiting, when the word of God takes root in us, so that, being impressed on our hearts, it has its fixed abode there. Christ affirms that the heavenly doctrine has no place among the Jews, because they do not receive the Son of God, on whom it everywhere bestows commendation. And justly does he bring this reproach against them; for it was not in vain that God spake by Moses and the Prophets. Moses had no other intention than to invite all men to go straight to Christ; and hence it is evident that they who reject Christ are not the disciples of Moses. Besides, how can that man have the word of life abiding in him who drives from him the life itself? How can that man keep the doctrine of the Law who destroys the soul of the Law, as far as lies in his power? For the Law without Christ is empty and has no solidity. Just in proportion, therefore, as any man knows Christ, is the proficiency which he has made in the word of God.

39. Search the Scriptures. We have said that the statement which Christ formerly made — that he has the Father for a witness in heaven — refers to Moses and the Prophets. Now follows a clearer explanation; for he says that that testimony is to be found in the Scriptures. He again reproves them for their foolish boasting, because, while they acknowledged that they had life in the Scriptures, they perceived nothing in them but the dead letter. For he does not absolutely blame them for seeking life in the Scriptures, since they were given to us for that end and use, but because the Jews thought that the Scriptures gave them life, while they were widely opposed to its natural meaning, and — what is worse — while they quenched the light of life which was contained in them; for how can the Law bestow life without Christ, who alone gives life to it?

Again, we are taught by this passage, that if we wish to obtain the knowledge of Christ, ¹⁰⁹¹⁰⁹     “Si nous voulons avoir cognoissance de Christ.” we must seek it from the Scriptures; for they who imagine whatever they choose concerning Christ will ultimately have nothing instead of him but a shadowy phantom. First, then, we ought to believe that Christ cannot be properly known in any other way than from the Scriptures; and if it be so, it follows that we ought to read the Scriptures with the express design of finding Christ in them. Whoever shall turn aside from this object, though he may weary himself throughout his whole life in learning, will never attain the knowledge of the truth; for what wisdom can we have without the wisdom of God? Next, as we are commanded to seek Christ in the Scriptures, so he declares in this passage that our labors shall not be fruitless; for the Father testifies in them concerning his Son in such a manner that He will manifest him to us beyond all doubt. But what hinders the greater part of men from profiting is, that they give to the subject nothing more than a superficial and cursory glance. Yet it requires the utmost attention, and, therefore, Christ enjoins us to search diligently for this hidden treasure. Consequently, the deep abhorrence of Christ which is entertained by the Jews, who have the Law constantly in their hands, must be imputed to their indolence. For the lustre of the glory of God shines brightly in Moses, but they choose to have a vail to obscure that lustre. By the Scriptures, it is well known, is here meant the Old Testament; for it was not in the Gospel that Christ first began to be manifested, but, having received testimony from the Law and the Prophets, he was openly exhibited in the Gospel.

40. And you will not come to me. He again reproaches them that it is nothing but their own malice that hinders them from becoming partakers of the life offered in the Scriptures; for when he says that they will not, he imputes the cause of their ignorance and blindness to wickedness and obstinacy. And, indeed, since he offered himself to them so graciously, they must have been willfully blind; but when they intentionally fled from the light, and even desired to extinguish the sun by the darkness of their unbelief, Christ justly reproves them with greater severity.

41. I receive not glory from men. He proceeds in his reproof; but that he may not be suspected of pleading his own cause, he begins by saying that he does not care for the glory of men, and that it gives him no concern or uneasiness to see himself despised; and, indeed, he is too great to depend on the opinions of men, for the malignity of the whole world can take nothing from him, or make the slightest infringement on his high rank. He is so eager to refute their calumny that he exalts himself above men. Afterwards, he enters freely into invectives against them, and charges them with contempt and hatred of God. And though, in regard to honorable rank, there is an immense distance between Christ and us, still we ought boldly to despise the opinions of men. We ought, at least, to guard most zealously against being excited to anger, when we are, despised; but, on the contrary, let us learn never to kindle into indignation, except when men do not render to God the honor due to Him. Let our souls be burned and tortured by this holy jealousy, whenever we see that the world is so ungrateful as to reject God.

42. That you have not the love of God in you. The love of God is here put for all religious feelings; for no man can love God without beholding him with admiration and submitting entirely to his authority; as, on the other hand, when the love of God does not prevail, there can be no desire to obey him. That is the reason why Moses gives this as the summary or recapitulation (ἀνακεφαλαίωσις) of the Law:

thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might,
(Deuteronomy 6:5.)

43. I have come in my Father’s name The false prophets do indeed boast of this title, as the Pope, in the present day, boasts with open mouth that he is Christ’s Deputy or Vicar; and under this very disguise has Satan deceived wretched men from the beginning. But Christ here means the reality, and not a hypocritical pretense; for when he testifies that he has come in his Father’s name, he means not only that the Father has sent him, but that he faithfully executes the commission which he has received. By this mark he distinguishes the lawful teachers of the Church from spurious and pretended teachers. This passage, therefore, teaches that we ought boldly to reject all who exalt themselves, and, in their own name, claim authority over souls; for he who is desirous to be reckoned a servant of God ought to have nothing separate from God. Now, if the whole doctrine of the Pope be examined, even the blind will see that he has come in his own name. ¹¹⁰¹¹⁰     In transposing the two portions of the exposition of this verse, I have followed the French version of our Author, who, having observed that his observations on the first clause of this verse were placed last, restored the clauses to their natural order. — Ed.

If another come in his own name, him you will receive. That the Jews do not love God, and have no reverence for him, Christ proves by this argument, that they will eagerly receive the false prophets, while they refuse to obey God; for he takes for granted, that it is a sign of a wicked and ungodly mind, when men disregard truth and willingly assent to falsehoods. If it be objected that this is generally done rather through ignorance than through malice, the answer is easy. No man is exposed to the impostures of Satan, except so far as, through some wicked disposition, he prefers falsehood to truth. For how comes it that we are deaf when God speaks, ¹¹¹¹¹¹     “Que nous sommes sourds quand Dieu parle.” and that Satan finds us ready and active, but because we are averse to righteousness, and of our own accord desire iniquity? Though it ought to be observed that here Christ speaks chiefly of those whom God peculiarly enlightened, as he bestowed on the Jews this privilege, that, having been instructed in his Law, they might keep the right way of salvation. It is certain that such persons lend an ear to false teachers for no other reason than because they wish to be deceived. Accordingly, Moses says that, when false prophets arise, this is intended to prove and try the people if they love the Lord their God, (Deuteronomy 13:3.) In many persons, no doubt, there appears to be an innocent and guileless simplicity, ¹¹²¹¹²     “Une simplicite innocente et sans malice.” but their eyes are undoubtedly blinded by the hypocrisy which lurks within their minds. For it is certain that God never shuts the door to those who knock, (Matthew 7:8,) never disappoints those who sincerely pray to him, (Isaiah 45:19.) Justly, therefore, does Paul ascribe it to the vengeance of God, when the power of deceiving is given to Satan,

that they who have rejected the truth, and taken pleasure in unrighteousness, may believe a lie, and says that they perish who did not receive the love of the truth, that they might be saved,
(2 Thessalonians 2:9, 12.)

In this manner is discovered the hypocrisy of many who, devoted to the impostures and wicked superstitions of the Pope, burn with envenomed rage against the Gospel; for if they had hearts disposed to the fear of God, that fear would likewise produce obedience.

44. How can you believe? As it might be thought harsh to say that those who were from their childhood the trained disciples of the Law and the Prophets, should be charged with such gross ignorance and declared to be enemies of the truth, and as this might even be thought to be incredible, Christ shows what it is that hinders them from believing. It is because ambition has deprived them of sound judgment; for he speaks, in a peculiar manner, to the priests and scribes, who, swelled with pride, could not obey God. This is a remarkable passage, which teaches that the gate of faith is shut against all whose hearts are preoccupied by a vain desire of earthly glory. For he who wishes to be somebody in the world must become wandering and unsteady, so that he will have no inclination towards God. Never is a man prepared to obey the heavenly doctrine, until he is convinced that his principal object, throughout his whole life, ought to be, that he may be approved by God.

But it may be thought that the wicked confidence, by which hypocrites exalt themselves in the presence of God, is a greater obstacle than worldly ambition; and we know that this was also a disease with which the scribes were deeply infected. The answer is easy; for Christ intended to tear from them the false mask of sanctity, by which they deceived the ignorant multitude. He therefore points, as with the finger, to the grosser vice, by which it may be made manifest to all that nothing is farther from their true character than what they wished to be reckoned. Besides, though hypocrisy exalts itself against God, still, in the world and before men, it is always ambitious; nay, more, it is this vanity alone that swells us with false presumption, when we rely more on our own judgment, and that of others, than on the judgment of God. He who in reality presents himself before God as his Judge, must, of necessity, fall down humbled and dismayed, and finding nothing in himself on which he can place reliance. ¹¹³¹¹³     “Et ne sentant rien en soy-mesme sur quoy il se puisse appuyer.” So, then, in order that any man may seek glory from God alone, he must be overwhelmed with shame, and flee to the undeserved mercy of God. And, indeed, they who look to God see that they are condemned and ruined, and that nothing is left to them in which they can glory but the grace of Christ. The desire of such glory will always be attended by humility.

So far as relates to the present passage, Christ’s meaning is, that there is no other way in which men can be prepared for receiving the doctrine of the Gospel, than by withdrawing all their senses from the world, and turning them to God alone, and seriously considering that it is with God that they have to do, that, forgetting the flatteries by which they are accustomed to deceive themselves, they may descend into their own consciences. We need not wonder, therefore, if the Gospel in the present day find so few persons willing to be taught, since all are carried away by ambition. Nor need we wonder if many apostatize from the profession of the Gospel, for they are hurried away by their own vanity and fly off. So much the more earnestly ought we to seek this one thing, that, while we are mean and despised in the eyes of the world, and even overwhelmed within ourselves, we may be reckoned among the children of God.

45. Think not that I shall accuse you to the Father. This is the way in which we ought to deal with obstinate and hardened persons, when they learn nothing by instruction and friendly warnings. They must be summoned to the judgment-seat of God. There are few persons, indeed, who openly mock God, but there are very many who, believing that God, whom they oppose as enemies, is gracious to them, amuse themselves at their ease with empty flatteries. Thus, in the present day, our Giants, ¹¹⁴¹¹⁴     The wars of the Giants held a conspicuous place in the ancient mythology, and in the popular belief. Not to mention the poets, whose imaginations were kindled by such topics, they are formally introduced by Cicero, in a philosophical treatise, though only for the purpose of instructing his readers to “despise and reject these fables.” “The gods,” says he, “as the fables relate, were not without wars and battles; and that not only as in those described by Homer, when some of the gods were ranged on the one side, and some on the other side, of two opposing armies; but even, as in the case of the Titans and Giants, they carried on their own battles. Such things (he adds) are said, and are very foolishly believed, and are full of absurdity and downright silliness.” — (De Nat. Deorum, lib. 2.) The daring presumption and utter discomfiture of the Giants, in their fabulous wars, are sometimes alluded to by Calvin, and other Christian writers, in describing the wickedness and folly of man, who stretcheth out his hand against God, and strengtheneth himself against the Almighty, (Job 15:25.) — Ed. though they wickedly trample under foot the whole doctrine of Christ, haughtily plume themselves on being the intimate friends of God. For who will persuade the Papists that Christianity exists anywhere else than among them? Such were the scribes, with whom Christ is here disputing. Though they were the greatest despisers of the Law, yet they boasted of Moses in lofty terms, so that they did not hesitate to make use of him as a shield in opposing Christ. If he had threatened that he would be a powerful and formidable adversary to them, he knew that this would have been treated with the utmost contempt; and, therefore, he threatens that an accusation, drawn up by Moses, will be preferred against them.

Moses, in whom you trust. There are some who think, that Christ here points out the distinction between his own office and that of Moses, because it belongs to the Law to convict men of being unbelievers. But this is a mistake; for Christ did not intend that, but only intended to shake off the confidence of hypocrites, who falsely boasted of entertaining reverence for Moses; just as if a person in the present day, in order to foil the Papists with their own weapon, ¹¹⁵¹¹⁵     “Pour rembarrer les Papistes de leur baston mesme.” were to say, that they will find no enemies more decidedly opposed to them than the holy doctors of the Church, under whose authority they falsely and wickedly take shelter. ¹¹⁶¹¹⁶     “Du titre desquels ils se couvrent faussement et meschamment.” Let us also learn from it, that we ought not to glory in the Scriptures without a good reason; for if we do not honor the Son of God by the true obedience of faith, all whom God hath raised up to be his witnesses will rise up against us as accusers at the last day. When he says, that they trust in Moses, he does not accuse them of superstition, as if they ascribed to Moses the cause of their salvation; but his meaning is, that they do wrong in relying on the protection of Moses, as if they had him to defend their wicked obstinacy.

46. For if you believed Moses, you would also believe me. He shows why Moses will be their accuser. It is because they do not reject his doctrine. We know that it is impossible to offer a greater insult to the servants of God than when their doctrine is despised or reproached. Besides, those whom the Lord has appointed to be ministers of his word, ought to be ready to defend it against despisers; ¹¹⁷¹¹⁷     “Contre contempteurs.” and therefore, he gave to all his prophets a twofold commission, that they might teach and instruct for the salvation of believers, and that, one day, they might confound the reprobate by their testimony.

For he wrote concerning me. When Christ says, that Moses wrote concerning him, this needs no long proof with those who acknowledge that Christ is the end and soul of the Law. But if any person be not satisfied with this, and desire to have the passages pointed out to him, I would advise him, first, to read carefully the Epistle to the Hebrews, with which also agrees Stephen’s sermon, in the seventh chapter of the Acts of the Apostles; and, next, to observe the quotations which Paul applies to his purpose. I acknowledge, indeed, that there are few in which Moses expressly mentions Christ; but what was the use of the tabernacle, and sacrifices, and all the ceremonies, but to be figures drawn in conformity to that first pattern which was showed to him in the mountain? (Exodus 25:40; Hebrews 8:5.) Thus, without Christ, the whole ministry of Christ vanishes. Again, we see how he continually reminds the people of the covenant of the Fathers which had been ratified in Christ, and even how he makes Christ to be the principal subject and foundation of the covenant. Nor was this unknown to the holy Fathers, who had always their eyes fixed on the Mediator. To treat the subject more largely, would be inconsistent with the brevity at which I aim.

47. But if you do not believe his writings. Christ appears here to claim less authority for himself than for Moses; and yet we know that heaven and earth have been shaken by the voice of the Gospel, (Hebrews 12:26.) But Christ accommodates his discourse to those to whom he speaks; for the authority of the Law was, beyond all controversy, held sacred among the Jews; and thus it was impossible that Christ should be inferior to Moses. To the same purpose is the contrast between writings and words; for he shows their unbelief to be more aggravated, because the truth of God, recorded in an authentic form, has no authority with them.