Ver. 37. "And the Father Himself, which hath sent Me, hath borne witness of Me."
Where did He "bear witness of" Him? In Jordan: "This is My beloved Son, in whom I am well pleased" ( 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,
"Ye have neither heard His voice at any time":
How then saith Moses, "The Lord spake, and Moses answered"? ( Ex. xix. 19 ); and David, "He had heard a tongue which he knew not" ( Ps. lxxxi. 5 ); and Moses again, "Is there any such people which hath heard the voice of God'?" ( Deut. iv. 33.)
"Nor seen His shape."
Yet Isaiah, Jeremiah, and Ezekiel, are said to have seen Him, and many others. What then is that which Christ saith now? He guideth them by degrees to a philosophical doctrine, showing that with God is neither voice nor shape, but that He is higher than such forms or sounds like these. For as when He saith, "Ye have not heard His voice," He doth not mean that God doth indeed utter a voice, but one which cannot be heard; so when He saith, "Nor seen His shape," He doth not mean that God hath a shape though one invisible, but that neither of these things belongeth to God. And in order that they might not say, "Thou art a boaster, God spake to Moses only"; (this at least they did say, "We know that God spake with Moses: as for this fellow, we know not whence He is"-- c. ix. 29 ;) on this account He spake as He did, to show that there is neither voice nor shape with God. "But why," He saith, "name I these things? Not only have ye neither heard His voice nor seen His shape,' but it is not even in your power to assert that of which you most boast and of which you are all most fully assured, namely, that ye have received and keep His commandments." Wherefore He addeth,
Ver. 38. "And ye have not His word abiding in you."
That is, the ordinances, the commandments, the Law, and the Prophets. For even if God ordained these, still they are not with you, since ye believe not on Me. Because, if the Scriptures everywhere say [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,
"For whom He hath sent, Him ye believe not."
Then that they may not argue, "How, if we have not heard His voice, hath He testified unto thee?" He saith,
Ver. 39. "Search the Scriptures, for they are they which testify of Me."
Since by these the Father gave His testimony. He gave it indeed by Jordan also and in the mount, but Christ bringeth not forward those voices; perhaps by doing so [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's [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.
[4.] And from these too let us also, when we war against heretics, arm and fortify ourselves. For "all 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" ( 2 Tim. iii. 16, 17 ); not that he may have some and not others, for such a man is not "perfect." 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's 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. "It is not possible," [1121] He saith, "to serve God and mammon." For mammon giveth commands contradictory to those of Christ. The one saith, "Give to them that need"; the other, "Plunder the goods of the needy." Christ saith, "Forgive them that wrong thee"; the other, "Prepare snares against those who do thee no wrong." Christ saith, "Be merciful and kind"; mammon saith, "Be savage and cruel, and count the tears of the poor as nothing"; 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' 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.
[1087] lit. "consequence."
[1088] i diomata
[1089] Savile reads, "and to the Jews, How say ye," &c.
[1090] al. "let us see then with what intent these words were said."
[1091] su martureis, G. T.
[1092] al. "ever."
[1093] al. with the addition "to their," &c.
[1094] al. "in every way."
[1095] ho rman, al. chorein
[1096] Morel. reads, "a ll but conclusively refuting them by what He saith."
[1097] chariti
[1098] al. "showing that."
[1099] clause omitted in Ben.
[1100] eukolian
[1101] al. "nearer."
[1102] This passage is read variously in Ben. and ms. but without any variety of meaning.
[1103] luchnon
[1104] a ntidiastolen
[1105] al. "reaches."
[1106] a pesteile [a pestalke, G. T.].
[1107] philosophein
[1108] e n emoi ho Pater, kago en auto, G. T.
[1109] al. "the Prophets said."
[1110] al. "said."
[1111] al. "deems worthy of mention,"
[1112] The latter words heard at the Transfiguration.
[1113] al. "teach."
[1114] al. "believe."
[1115] e nteuthen
[1116] al. "they would have disbelieved them."
[1117] al. "of the Spirit."
[1118] e mporikos
[1119] al. "for Paul has said," &c.
[1120] or, "revolted," a nastaton
[1121] ou dunasthe, G. T.
[1122] al. "stand."
[1123] tote
[1124] al. "shall."
[1125] al. "almsgiving and a clear conscience."