At this point the Lord proceeds to meet the clamour which most probably arose, the doubt and questioning which broke the silence with which his solemn defence had been received. We can hear between the lines the cries of an excited crowd, declaring that these words are simply his own. Such testimony as this to himself must be sustained and sanctioned. Why and how can this Teacher take such ground as to assert about himself what no prophet, no rabbi, no chief priest of the people, not even the greatest man of men, Moses himself, had ever dared to claim? Christ admits that such assumptions as these need justification and approval over and above his ipse dixit. The words that follow are startling: If I bear witness concerning myself, my witness is not true. At first sight this is in direct contradiction to John 8:14, where, in reply to the Pharisees' "Thou bearest witness concerning thyself; thy witness is nor true," he replied, "Though I bear witness of myself, my witness is true; because I know whence I came, and whither I go." The absolute unison with the Father, which he was not only conscious of, but had also revealed to the Pharisees, lifted his own word to the grandeur of a word of God. The Divine beamed through the human, the infinite through the finite. Here he says, "If I bear—if I and I alone were bearing witness to myself," then—supposing a ease, which, as a matter of fact, is impossible—"my witness is not true." If he were acting alone, which is an inconceivable supposition, seeing that in the depths of his consciousness he knew that he was one with the Father, then for his human nature to break away thus from the Father and disdain his testimony would nullify and falsify his witness. He is not bearing witness alone.
(a) The witness of the Father.