Thomas Aquinas Commentary John 5:31-40

"If I bear witness of myself, my witness is not true. It is another that beareth witness of me; and I know that the witness which he witnesseth of me is true. Ye have sent unto John, and he hath borne witness unto the truth. But the witness which I receive is not from man: howbeit I say these things, that ye may be saved. He was the lamp that burneth and shineth; and ye were willing to rejoice for a season in his light. But the witness which I have is greater than [that of] John; for the works which the Father hath given me to accomplish, the very works that I do, bear witness of me, that the Father hath sent me. And the Father that sent me, he hath borne witness of me. Ye have neither heard his voice at any time, nor seen his form. And ye have not his word abiding in you: for whom he sent, him ye believe not. Ye search the scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of me; and ye will not come to me, that ye may have life." — John 5:31-40 (ASV)

1. Having taught about the life-giving power of the Son, Jesus now confirms it. First, he confirms what he had said about the excellence of his power with several testimonies. Second, he rebukes them for their slowness to believe, beginning with the words, I do not receive glory from men (John 5:41).

   Regarding the first part, he does two things. First, he states why it was necessary to resort to such testimonies. Second, he calls upon the testimonies, starting with, there is another who bears witness to me.

2. 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 should one believe if the truth itself is not believed?

   We may answer, according to Chrysostom, that our Lord is speaking here from the perspective of his listeners. His meaning is: if I bear witness about myself, my witness is not true from your point of view, because you do not accept what I say about myself unless it is confirmed by other testimony. As they said, you give testimony about yourself, but your testimony is not true (John 8:13).

3. Next, with the words 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.

   Regarding the first, he does two things:

   • 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 of these, he does two things:

   • First, he introduces the testimony.
   • Second, he commends it, at I know what he holds about me is true testimony.

4. He introduces the witness when he says, there is another who bears witness to me. In Chrysostom’s opinion, this is John the Baptist, of whom we read earlier: 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).

5. 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.

6. 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 . Therefore, if John’s testimony was for the purpose of giving knowledge of salvation to his people, his testimony is true.

7. The Gloss offers a different explanation of this: if I bear witness about myself, my witness is not true. For earlier, Christ was referring to himself as God, but here he is referring to himself as a man. The meaning is: if I, as a man, bear witness to myself apart from God—that is, a witness 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 the verse: God is true, but every man is a liar (Romans 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. But he says, although I give testimony about myself, my testimony is true (John 8:14), because 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 by virtue of his humanity considered in itself, but insofar as it is united to his divinity and to the Word of God—he says, there is another who bears witness to me. According to this explanation, this refers not to John, but to the Father. For if the testimony of Christ as man is not in itself true and effective, 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, for God is light, that is, truth, and in him there is no darkness, that is, no lie (1 John 1:5).

   The first explanation, given by Chrysostom, is closer to the letter of the text.

8. He also commends the testimony of John because of its authority, as it was sought by the Jews, saying, you sent to John. It is 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. You would not have done this if you did not think that he was worthy of belief. For 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, which is 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).

9. 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 potential reason. Next, he presents the true reason, at but I say these things so that you may be saved.

10. Someone might think that John’s testimony was introduced to assure them about Christ, on the grounds 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 in the sciences, a thing is sometimes proved by something else which is more evident to us, but less evident in itself. At other times, a thing is proved by something else which is more evident in itself and absolutely. In this case, the issue is to prove that Christ is God. Although the truth of Christ is, in itself and absolutely, more evident, it is proved by the testimony of John, which was better known to the Jews. So Christ, in himself, had no need of John’s testimony, and this is what he means: I do not receive testimony from man.

11. This seems to conflict with: you are my witnesses, said the Lord (Isaiah 43:10), 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 three ways. First, the sense is: I do not receive testimony from man as relying on it alone, for I have stronger, divine testimony. As Paul says, for me, it does not matter much if I am judged by you (1 Corinthians 4:3); and Jeremiah, you know that I have not desired the day of man, that is, human glory (Jeremiah 17:16). A second interpretation is: I do not receive testimony from man, insofar as the one giving witness is merely a man, but insofar as he is enlightened by God in order to testify. Thus, there was a man sent by God, whose name was John (John 1:6); and we did not seek glory from men (1 Thessalonians 2:6). Christ says, 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 to testify. A third and better explanation is: I do not receive testimony from man, meaning human testimony. As far as I am concerned, I receive my authority from no one but God, who proves that I am great.

12. 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 own sake, but I say these things so that you may be saved. For he desires the salvation of all men (1 Timothy 2:4), and Christ came into this world to save sinners (1 Timothy 1:15).

13. He explains his statement, so that you may be saved, by showing that he is appealing to a testimony they have already accepted. At he was a burning and a shining light, he mentions that John was accepted by them. First, he states that John was a witness accepted on his own merits. Second, he mentions the degree to which he was accepted by them, at and you were willing for a time to rejoice in his light.

14. Three things perfected John and show that he was a witness accepted in his own right. The first concerns the condition of his nature, which Christ refers to 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 shining brightly.

    John was perfect in his nature because he was a light, that is, enriched by grace and illumined by the light of the Word of God. Now a lamp differs from a light: a light radiates light of itself, but a lamp gives light not of itself, but by participating in the light. 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 the 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 people to Christ. We read of this lamp: I have prepared a lamp for my anointed (Psalms 132:17).

    Furthermore, he was blazing and impassioned in his affections, so Christ says, burning. For some people are lamps only in their office or rank, but they are snuffed out in their affections. Just as a lamp cannot give light unless a fire is 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 through 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 . 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 elements, and so too is the warmth of charity, so much so that nothing can withstand its force: the love of Christ spurs us on (2 Corinthians 5:14). Second, just as fire, because it is very volatile, is restless, so also this love of charity makes a person restless until he achieves his objective: its light is fire and flame (Song of Solomon 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 shining brightly. First, it was bright within, because of his knowledge of the truth: the Lord will fill your soul with brightness, that is, he will make it shine (Isaiah 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 (Philippians 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 (Matthew 5:16).

15. And so, because John was in himself so acceptable—for he was a lamp, not snuffed out but blazing, not dark but shining brightly—he deserved to be accepted by you. Indeed he was, because you were willing for a time to rejoice in his light. Christ fittingly connects their rejoicing with light, because a person rejoices most in what most pleases him. And among physical things, nothing is more pleasant than light, according to the saying: it is a delight for the eyes to see the sun (Ecclesiastes 11:7).

    He says, you were willing for a time to rejoice in his light, meaning, you rested in John and made him your end, thinking that he was the Messiah. But you did this only for a time, because you wavered on this. When you saw that John was leading people to another, and not to himself, you turned away from him. Thus we read that the Jews did not believe John (Matthew 21:32). They belonged to that group who believe for a while (Matthew 13:21).

16. 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 to describe it, at for the works that the Father has given to me.

17. He says: I do not need proof from men for my own sake, but for yours. 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 (Numbers 23:19).

18. 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.

19. He says first: I have a greater testimony than that of John, that is, my works—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 humans to learn of the power and natures of things from their actions. Therefore, our Lord fittingly says that the kind 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 have been given me by the Father 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, that is, 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). In that case, it was God, and not they, 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 he said before: 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).

20. 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 this 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.

21. 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. This happened at the Jordan, when Christ was baptized (Matthew 3:17), and on the mountain, when Christ was transfigured (Matthew 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. For 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 the testimony of God.

22. 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 Deuteronomy 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? How then can Christ say, neither have you ever heard his voice?

    I reply, according to Chrysostom, that the Lord wishes to show those with a philosophical frame of mind that God gives testimony to someone in two ways: sensibly and intelligibly. He testifies sensibly 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 (Deuteronomy 4:12). Likewise, he gives testimony by a sensible form, as he appeared to Abraham (Genesis 18) and to Isaiah: I saw the Lord seated on a high and lofty throne (Isaiah 6:1). However, in these visions, neither the audible voice nor the visible figure were the substance of God, but 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 also bears testimony in an intelligible manner by inspiring in the hearts of certain persons what they ought to believe and hold: I will hear what the Lord God will speak within me (Psalms 85:8); I will lead her into the wilderness and there I will speak to her heart (Hosea 2:14).

    Now, you were not able to receive the testimony given in that intelligible voice, so he says, neither have you ever heard his voice, meaning, you were not among those who shared in it. For 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, that is, you do not have his intelligible testimony. Hence he adds, and you do not have his word abiding in you, meaning, you do not have his inwardly inspired word. And the reason is, because he whom he, the Father, has sent, you do not believe.

    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 origin, it is clear that every word inspired by God leads to Christ. And so, because you are not led to me, you do not have his word, 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, only those 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.

23. Alternatively, 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 at 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 Peter 1:16–17). The Jews did not hear this. Or, God reveals things through a vision of his essence, which he reveals to the blessed. They did not see this, because while we are in the body, we are absent from the Lord (2 Corinthians 5:6). Third, it is accomplished by an interior word through an inspiration, and the Jews did not have this either.

24. 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.

25. He says, search the Scriptures. It is 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. The faith of Christ was contained in the Old Testament, but not on the surface; it lay hidden in its depths, under shadowy symbols: even to this day, when Moses is read, a veil is over their hearts (2 Corinthians 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 (Proverbs 2:4); give me understanding and I will search your commandments (Psalms 119:34).

    The reason 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 (Ezekiel 18:9). 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. That is, they are living to the extent that they lead to a knowledge of me.

    They lead to a knowledge of me either by plain prophecies, such as a virgin will conceive (Isaiah 7:14) and the Lord your God will raise up a prophet for you (Deuteronomy 18:15), for 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 resemblances in the ministry of the prophets (Hosea 12:10). Knowledge of Christ is also given in their sacraments and figures, as in the sacrifice of the lamb and other symbolic sacraments of the law: the law has only a shadow of the good things to come (Hebrews 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 (Romans 1:2–3).

26. The fruit which you think you have in the Scriptures, that is, eternal life, you will not be able to obtain. This is because, in not believing the testimonies of the Scriptures about me, you do not want to come to me—that is, 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 ; he who finds me will find life, and will have salvation from the Lord (Proverbs 8:35).