The following sentence is perfectly general and applicable to all teachers of Divine truth, though it only reaches its highest expression in Christ himself. But while it has numerous applications, its first use is to ratify the previous statements, and prepare the way for what is to follow.
He that speaketh from himself. This was an act which he, in his own case, disclaimed. The "himself" was here the personality which then was in question as a human Teacher. He that speaketh from himself as the Source of all his instructions.
He who would take the credit of being the primal Cause and Orion of the message which he delivers is a man who seeketh his own glory, his own reputation, at the expense of those who instructed him. The Jewish schoolmen were most anxious at all times to found their instructions on Rabbi "This," or "That," who had himself quoted from some more ancient father of their erudition.
A man who should presume to teach in his own name would be one who was manifestly not seeking any higher end than his own glory. Ambition of personal glory and renown is the very thing the absence of which the multitude condemned in Christ's case.
The brethren of Jesus had tauuted him with the lack of bold self assertion. Our Lord's own position just taken was that his teaching was not self-originated, but was the teaching or message "of him that sent him."
But whoso (he added) seeketh the glory of him that sent him, whether the sender be a mortal man and earthly teacher, or be the Lord God of the whole world, i.e. "whoso loses his own individual purpose in the will of God, and is content to be nothing so that God may be glorified," this person ( οὗτος) is true, trustworthy; his message is not perverted by any of the contaminating influences of the self-hood, or flesh, and there is no unrighteousness ( ἀδικία is a stronger antithesis to ἀληθής than ψεῦδος is.
It is the moral basis out of which falsehood springs)—no unrighteousness in him. The sentence is general, but has its prime application to Christ's own ease. It is a reply to the charge that "he deceiveth the people."
It is a further challenge to those who are willing to do the will of God. It is a summons to proceed a step further, and recognize the fact that the glory of God, and not his own glory, was the sole end of his teaching, and that the direct command from him that sent him formed the substance of his doctrine, however much it might clash with their preconceived ideas or dominant prejudices.