73. (Vers. 41.). I do not receive glory from men, but from the Father: below in chapter seventeen: "Father, glorify your Son"; therefore I do not accuse you on account of love of my own glory, but on account of the lack of divine love; whence he says:
74. (Vers. 42.). But I know you, that you do not have the love of God in you, but rather hatred: below in chapter fifteen: "Now they have both seen and hated both me and my Father." And such people are worthy of rebuke, because they lack the wedding garment: Matthew twenty-two: "Friend, how did you come in here, not having a wedding garment?"
75. (Vers. 43.). I came in the name etc. Here the second point is touched upon, namely the blindness of false love: because they did not receive the humble one, but will receive the proud one; whence he says: I came in the name of my Father, that is, seeking his glory, not my own: below in chapter eight: "I do not seek my own glory." And you did not receive me: me, that is, the humble one: above in chapter one: "He came unto his own, and his own received him not." If another shall come in his own name, such as the antichrist, who will seek his own glory, because it is said in Second Thessalonians chapter two: "He is exalted above all that is called God, or that is worshipped, so that he sits in the temple of God." Him you will receive, blinded, that is, by the just judgment of God; Second Thessalonians chapter two: "God shall send them the operation of error, that they may believe a lie." And the reason for this is that they were unwilling to believe the truth.
76. (Vers. 44.). How can you believe etc. Here thirdly he reproves them for their appetite for vain honor, by reason of which they were unfit to believe in the truth, because they were seeking vanity: on account of which he says: How can you believe, namely in the truth, you who receive glory from one another, clinging to vanity? For human glory is vanity; Isaiah chapter forty: "All flesh is grass, and all its glory is as the flower of grass": and from the appetite for vanity a man is rendered unfit for faith in the truth: whence in the Psalm: "O sons of men, how long will you be heavy of heart? Why do you love vanity and seek after falsehood?" Thus you seek false glory, and the glory which is from God alone, you do not seek, that is, true glory. This is from God alone: the Psalm: "The Lord will give grace and glory." Therefore it is said in Second Corinthians chapter ten: "Let him who glories, glory in the Lord: for not he who commends himself is approved, but he whom God commends."
77. (Vers. 45.). Do not think. Here the fourth point is touched upon, namely the defect of faith among the Jews, not only for believing Christ, but also Moses: on account of which they were accused not only by Christ, but also by Moses. Therefore he says: Do not think that I shall accuse you before the Father: because I did not come to accuse, but to pardon. Whence he himself is the propitiation, not the accuser: First John chapter two: "He himself is the propitiation for our sins, and not for ours only, but also for those of the whole world." Nor yet do they lack an accuser: therefore he says: There is another who accuses you, Moses, in whom you hope, as his disciples: below in chapter nine: "We are disciples of Moses: we know that God spoke to Moses." He accuses you, because, that is, you do not believe him. Whence he says:
78. (Vers. 46.). For if you believed Moses, you would perhaps believe me also: perhaps is a mark of freedom: and truly me: for he wrote of me: Deuteronomy eighteen: "The Lord will raise up a prophet for you from your nation: you shall hear him, just as you hear me." And he will accuse you, because you do not believe in him. Whence he says:
79. (Vers. 47.). But if you do not believe his writings, how will you believe my words? As if to say: you will not. Luke sixteen: "If they do not hear Moses and the Prophets, neither will they believe even if someone should rise from the dead."
QUESTIONS.
80. Question I. There is a question about what he says: I do not receive glory from men.
1. Because in the last chapter below it is said of Peter: Signifying by what death he would glorify God. Therefore men glorify God.
2. Likewise, Philippians one: Christ will be magnified in my body whether by death or by life.
I respond: It must be said that there is a difference between saying to be glorified in a man and through a man and by a man. To be glorified in a man is to reveal one's glory to a man; to be glorified through a man is to be made known to others through him; to be glorified by a man is for some glory to be given and increased to oneself by a man. The first two ways are true, but the third is false.
81. Question II. Likewise there is a question about what he says: I will not accuse you before the Father.
On the contrary: 1. Christ is just and cannot not be just: therefore just as it belongs to him to praise the good, so also to accuse the wicked.
2. Likewise, Jeremiah twenty-nine: I am the judge and the witness: therefore if it belongs to a true witness to accuse the wicked, etc.
I respond: It must be said that Christ, so far as it was in his power, offered himself by his death: and because he offered himself for all, therefore so far as it depends on him, he accuses no one. Whence the Gloss says: "The blood of Christ accuses no one, but cries out for pardon; the blood of Abel cries out for vengeance," the teaching of Moses cries out for vengeance. Whence it must be understood that he does not accuse of himself, but on account of our fault. — Or it must be said that he does not accuse primarily and principally: but Moses accuses more principally, Moses whom they do not believe when he foretells Christ.
82. Question III. Likewise there is a question about the Lord's argument: If you do not believe the writings of Moses, how will you believe my words?
It appears to be an argument from the lesser by negation.
I respond: Although it is lesser absolutely, nevertheless for the Jews it is not lesser, but greater.