The objection of the Pharisees, and the answer of our Lord.
"Thou bearest testimony to thyself; thy testimony is not true."
1. Superficially regarded, the objection was one of which Jesus himself had admitted the force. "If I bear witness of myself, my witness is not true" (John 5:31). In that case he had spoken of himself as mere man. Now he speaks of himself in his Divine nature.
2. But the essential characteristic of Christ's being was that he was, as the Light, self-manifesting. He was himself his own evidence. The Jews were standing in the light of day; they did not need any proof that the sun had risen.
3. Our Lord's answer claims his true position.
(a) He knows that he came from heaven—that the "Son of man descended from heaven;"
(b) that he is "to go away" to heaven as his home.
(a) They imagined him robe the Son of Joseph and Mary.
(b) They interpreted his words about "going away" to mean his departure among the Gentiles, or to mean suicide itself.
(c) Their judgment was based upon appearances. "You judge after the flesh." They deemed him to he no more than an ordinary man, a sinner like themselves. If they had any spiritual discernment, they would have recognized his Divine nature.
(d) His judgment was not single and alone. "I judge no one. And yet if I judge, my judgment is true: because I am not alone, but I and the Father that sent me." The Pharisees formed their judgment without seeking higher guidance; but he did not judge apart from his Father. He but delivers to the world the judgment of his Father.
(e) His judgment followed the full prescription of the Mosaic Law. "And it is moreover written in your Law, that the testimony of two men is true." There was the double witness of himself and his Father. "I am One that bear witness concerning myself, and the Father that sent me beareth witness of me."
( α) His miracles and his words were his own witnesses.
( β) The Father's witness was borne in prophecy, in the voice at the baptism and at the transfiguration, as well as in all the miracles of his personal ministry.
The scornful rejoinder of the Pharisees.
"Where is thy Father?"
I. THE APPEAL TO AN UNSEEN AND ABSENT WITNESS DOES NOT SATISFY THE ENEMIES OF JESUS. They ask not, "Who is thy Father?" but "Where is thy Father?" that he may be produced before us as a witness to thy claims.
II. OUR LORD'S ANSWER. "Ye neither know me, nor my Father: if ye had known me, ye would have known my Father also."
1. Their ignorance of Christ's Divine nature was patent all along.
2. Their ignorance of the Father was necessitated morally by their ignorance of the Son; for it is he who reveals the Father. "He that hath seen me hath seen the Father;" "No man can know the Father, but he to whom the Son reveals him." The eye of faith needed to supplement the eye of sense.
III. THE PUBLICITY AND BOLDNESS OF OUR LORD'S TEACHING. "These words spake Jesus, as he taught near the treasury in the temple."
1. Therefore in the very centre of Jewish life, under the very eyes of the Sanhedrin.
2. The Jews, though ready to destroy him, were restrained by conscience and by public opinion from "laying their hands upon him."
3. The hour of our Lord was not yet come.