The moral test is then applied to the great dictum which he had just uttered. If any man willeth—not merely desires, but performs the distinct act of willing—to do his will—as his will—he shall know; i.
e. his intellectual faculty will be quickened into high activity by this moral and practical effort. If the Divine will concerning conduct meets the spontaneous act of the human will, if a man's will is set to fulfil the Divine will, to will and do what is revealed to him by God, the eye of the soul will be opened to see other things as well, and especially will have power to discern the all-pervading Divine element in this teaching of mine.
He shall know concerning ( περί) the teaching, whether it be of ( ἐκ) God, or whether I speak from myself—from the simple ground of my own independent, self-taught humanity. The first and natural application of this mighty dictum and condition was a test by which the Jews might come at once to the understanding of his more than prophetic claim to teach—he having never learned in their rabbinical schools.
It amounted to this: Your moral harmony with the will of God as already revealed to you will be the sure index and confirmation of the great fact I have just referred to. You will discern the Divine in my words, the absolutely true in my teaching.
Here the Lord again refers to the great principle, "He that hath heard of the Father, and learned, cometh unto me;" "He that is of the truth heareth my voice." This moral submission to God will quicken all your powers to discern and come to an invincible assent as to my claims.
This is not the deep subjective testimony of the inner intuition of those that already believe, by which a verbal assent becomes a fall consent, an unchangeable conviction, or "the full assurance of faith;" but it is addressed to unbelievers, and assures those who are bewildered by the novelty and sweep of his own words that, if they are set on doing the will of God, they will become perfectly satisfied that his own teaching, such as it is, is a stream of heavenly truth bursting from the very heart of God.
The text has been cited by certain writers as the sum toted of the Christian revelation, almost as though it substituted practical obedience for true thinking, as though people might well be content with holy living, and might; safely leave the decision of all difficult problems of thought and revelation to shift for themselves.
Nothing could be further from its real meaning, either at the time or in any of its subsequent or universal applications. The solemn utterance has a wide outlook, and is constantly establishing its own verity.
A profound and voluntary desire to do the will of God is the best preparation for intuitively perceiving the Divine authority of Christ and of his religion. The desire for holiness of principle and life sees in Christ not only the loftiest ideal of perfection, but the surest satisfaction to its conscious weakness, and casts itself upon his promises of saving power.
The faith which is satisfied with Christ is not merely a conclusion drawn by logical processes from satisfactory premisses, it is the consequence of a new nature or a moral regeneration. In other words, it is the more practical and expanded form of the truth first of all addressed to Nicodemus, and also lying at the heart of the Beatitudes: "Except a man be born anew [from above], he cannot see the kingdom of God."
If he is born again he will see it. "Blessed are the pure in heart: for they shall see God." "No man can come unto me except the Father, which hath sent me, draw him." The sentence presents the truth in a hopeful and positive form, and puts the criterion of the Divine informant within the reach of practical ethics.
It is an appeal to the conscience as well as to the understanding. Apart from the subjective moral element, all other evidences of the presence of the Divine in nature, in history, in Christ, will be unimpressive and unimportant.
A willingness to do the will of God is not a substitute for, but a condition of, true knowledge.