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J.C. Ryle · Citado em PreceptAustin
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Ryle - "They who profess zeal for the one God do not honour Him aright, unless they honour the Son as they honour the Father." (John 5 Commentary) Complete Biblical Library On a human level if an ambassador of a king is dishonored, the king is dishonored also. But, Jesus is equal with the Father; an ambassador is not equal with a king. Our Lord's authority to give life proves His almighty power as deity. His authority to judge establishes His divine attribute of omniscience. The possession of omnipotence and omniscience attest to His deity.
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Ryle has an interesting comment - “I seek not mine own will” must be interpreted with special reference to our Lord’s Divine nature, as Son of God. Having as God, one will with the Father, it was not possible for Him to seek His own will independently of the Father. Hence the judgment was not His only, but His Father’s also.—As Son of Man He had a human will distinct from His Divine will, as when He said, “Let this cup pass from me: nevertheless not as I will, but as thou wilt.” (Mt 26:39.) But the will here seems to be His Divine will.....Once more we must remember the extreme difficulty of handling such a subject as the one before us. The distinction between the Persons in the Trinity, and the Unity of their essence at the same time, must always be a deep thing to man, hard to conceive, and harder still to speak or write about. (John 5 Commentary) My own initiative (1683)(emautou) is a reflexive pronoun of the first person which means myself. Of myself, to myself, myself (Luke 7:7; John 5:31; 8:14, 18, 54; 1 Cor. 4:3; 2 Cor. 2:1) Friberg - (1) as a possessive genitive with a noun - my own (1Co 10:33); (2) with a verb - myself (Jn 14:21); (3) with prepositions: (a) ἀπ̓ ἐ. on my own (authority), of my own accord (Jn 7:17); of my own free will (Jn 10:18); (b) ὑπ̓ ἐμαυτόν under my authority (Lk 7:8); (c) περὶ ἐ. about or concerning myself (Jn 8:14); (d) πρὸς ἐμαυτόν to Myself (Jn 12:32); (e) ὑπὲρ ἐ. on my own behalf, for myself (2Co 12:5) Emautou -33x/33v - myself(24), own(2), own initiative(6), own sake(1). Lk. 7:7; Jn. 5:30; Jn. 5:31; Jn. 7:17; Jn. 7:28; Jn. 8:14; Jn. 8:18; Jn. 8:28; Jn. 8:42; Jn. 8:54; Jn. 10:18; Jn. 12:32; Jn. 12:49; Jn. 14:3; Jn. 14:10; Jn. 14:21; Jn. 17:19; Acts 20:24; Acts 26:2; Acts 26:9; Rom. 11:4; 1 Co. 4:3; 1 Co. 4:4; 1 Co. 4:6; 1 Co. 7:7; 1 Co. 9:19; 1 Co. 10:33; 2 Co. 2:1; 2 Co. 11:7; 2 Co. 11:9; 2 Co. 12:5; Gal. 2:18; Phil. 3:13 Judge (decide, determine, condemn)(2919) krino and its cognates [see below] is a root of English words like critic, critical [kritikos] = a decisive point at which judgment is made) primarily signifies to distinguish, to decide between (in the sense of considering two or more things and reaching a decision), to make up one's mind, to separate, to discriminate. to distinguish between good and evil, right and wrong, without necessarily passing an adverse sentence, although that is often what is usually involved. Krino has various shades of meaning which must be determined from the context. Krino means to judge and always involves the process of thinking through a situation and coming to a conclusion. The term could be used in a narrowly judicial sense but it also has several nuances related to judging in a more general sense. In nonjudicial contexts, krino can mean to select, prefer, decide, consider. Wuest gives an excellent sense of the progression of meaning of krino - The word krino meant originally to separate, then to distinguish, to pick out, to be of opinion, and finally, to judge. The act of judgment was therefore that of forming an accurate and honest opinion of someone, thus, appraising his character, and placing him in a certain position with respect to the law of God. The result of such a judgment is commonly condemnation. (Wuest's word studies from the Greek New Testament) Krino in the Gospels - Matt. 5:40; Matt. 7:1; Matt. 7:2; Matt. 19:28; Lk. 6:37; Lk. 7:43; Lk. 12:57; Lk. 19:22; Lk. 22:30; Jn. 3:17; Jn. 3:18; Jn. 5:22; Jn. 5:30; Jn. 7:24; Jn. 7:51; Jn. 8:15; Jn. 8:16; Jn. 8:26; Jn. 8:50; Jn. 12:47; Jn. 12:48; Jn. 16:11; Jn. 18:31 Just (1342)(dikaios from dike = right, just) defines that which is in accordance with high standards of rectitude. It is that which is in right relation to another and so in reference to persons defines the one who is morally and ethically righteous, upright or just. Will (2307) thelema from thelo = to will with the "-ma" suffix indicating the result of the will = "a thing willed") generally speaks of the result of what one has decided. One sees this root word in the feminine name "Thelma." In its most basic form, thelema refers to a wish, a strong desire, and the willing of some event. (Note: See also the discussion of the preceding word boule for comments relating to thelema). Zodhiates says that thelema is the "Will, not to be conceived as a demand, but as an expression or inclination of pleasure towards that which is liked, that which pleases and creates joy. When it denotes God's will, it signifies His gracious disposition toward something. Used to designate what God Himself does of His own good pleasure. (Complete Word Study Dictionary: New Testament) Thelema has both an objective meaning (“what one wishes to happen” or what is willed) and a subjective connotation (“the act of willing or desiring”). The word conveys the idea of desire, even a heart’s desire, for the word primarily expresses emotion instead of volition. Thus God’s will is not so much God’s intention, as it is His heart’s desire. Steven Cole gives us background on John 5:30-47 - How can you know for sure that Jesus is the Christ, the Son of God? An old hymn put it, “You ask me how I know He lives? He lives within my heart.” Okay, but that’s pretty subjective. A Buddhist might say that Buddha lives within his heart. How can you verify such a thing? A critic might say that Jesus is just a legend or myth. Or, maybe the apostles embellished stories about Him so that what we read is far from the actual truth. Perhaps He was just a great religious teacher who was tragically murdered because of jealous men who felt threatened by Him. If you’ve ever sat on a jury or watched a courtroom drama or followed a trial on the news, you know that having multiple witnesses of reputable character who all say the same thing independently of one another is crucial to prove a case. Those who are called on to bear witness in court must swear to tell the truth or be liable for perjury. A witness is not free to make up his own story; he must report the facts as he saw them. If the witnesses are credible people who give consistent witness, the case is pretty secure. In our text, Jesus continues His defense to the Jews, who were accusing Him of breaking the Sabbath and of making Himself equal with God (Jn 5:18). Instead of backing off and responding with horror to such charges, Jesus sets forth His case in even stronger terms by showing that He is one with the Father in all of His actions. He asserts (Jn 5:22–23) that the Father “has given all judgment to the Son so that all will honor the Son even as they honor the Father.” He asserts that He has life in Himself and that in the future He will speak and all who have ever lived will come forth from the tombs for a resurrection either of life or of judgment (Jn 5:26, 28–29). Clearly, Jesus is claiming to be equal with God. But, how do we know that these claims are true? What evidence backs them up? Would they hold up in court? In answer to these questions and in deference to Jewish law, which required at least two or three witnesses to establish any legal matter, Jesus gives a number of witnesses to verify His claims. Testimony or witness (martureo = verb; marturia = noun) was an important concept to John. He uses the noun and verb 47 times in this Gospel and 30 more times in his epistles and in Revelation (Edwin Blum, The Bible Knowledge Commentary [Victor Books], ed. by John F. Walvoord & Roy Zuck, 2:291). We don’t need to take a blind leap of faith. God has provided adequate testimony that Jesus is the truth. Actually, there is one main witness, the Father, who uses these various witnesses to testify to the truth of who Jesus is. As John argues (1 John 5:9), “If we receive the testimony of men, the testimony of God is greater; for the testimony of God is this, that He has testified concerning His Son.” Every day we accept the testimony of men. When you go to the store, you don’t run a chemical analysis of every item that you buy, to make sure that it isn’t contaminated. You trust that the company has followed basic health procedures and that the store has kept the goods from spoilage or contamination. You go to the bank and hand over an endorsed paycheck to a teller whom you don’t know and trust that she really put it into your account. I could go on and on with examples of how you accept the testimony of fallible men, even men that you do not know, every day. So, John argues, why do we not accept the testimony that God has given concerning His Son? In our text, the Father is the “another” (5:32) who testifies in conjunction with Jesus Himself. Also, the Father used John the Baptist to bear witness to Jesus (Jn 5:33–35). The Father used Jesus’ works (miracles) which He gave Jesus to do to bear witness of Him (Jn 5:36). The Father used the Scriptures to bear witness of Jesus (Jn 5:37–47). Since all of these witnesses line up, the case for Jesus is solid: He is the Christ, the Son of God (Jn 20:31). (The Witnesses to Jesus) John 5:31 "If I alone testify about Myself, My testimony is not true. BGT John 5:31 Ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής· KJV John 5:31 If I bear witness of myself, my witness is not true. NET John 5:31 "If I testify about myself, my testimony is not true. CSB John 5:31 "If I testify about Myself, My testimony is not valid. ESV John 5:31 If I alone bear witness about myself, my testimony is not true. NIV John 5:31 "If I testify about myself, my testimony is not valid. NLT John 5:31 "If I were to testify on my own behalf, my testimony would not be valid. NRS John 5:31 "If I testify about myself, my testimony is not true. NJB John 5:31 Were I to testify on my own behalf, my testimony would not be true; NAB John 5:31 "If I testify on my own behalf, my testimony cannot be verified. Phillips You may say that I am bearing witness about myself, that therefore what I say about myself has no value, YLT John 5:31 'If I testify concerning myself, my testimony is not true; Jn 8:13-14,54 Pr 27:2 Rev 3:14 John 5 Resources - Multiple Sermons and Commentaries Related Passages Proverbs 27:2 Let another praise you, and not your own mouth; A stranger, and not your own lips. John 8:13-14 So the Pharisees said to Him, “You are testifying about Yourself; Your testimony is not true.” 14 Jesus answered and said to them, “Even if I testify about Myself, My testimony is true, for I know where I came from and where I am going; but you do not know where I come from or where I am going. Revelation 3:14 “To the angel of the church in Laodicea write: The Amen, the faithful and true Witness (JESUS), the Beginning of the creation of God, says this: Deuteronomy 19:15 “A single witness shall not rise up against a man on account of any iniquity or any sin which he has committed; on the evidence of two or three witnesses a matter shall be confirmed. JESUS ADDRESSES HIS SELF-TESTIMONY Charles Swindoll points out that "Jesus declared no less than six truths about Himself in John 5:19–30 (ED: SEE LIST ABOVE), all of which point to a single overarching declaration that demands a response. Jesus claimed equality with God, which left humanity no room for compromise, no middle ground on which to stand. We must choose to believe or reject His declaration." (Borrow Insights on John) The Pulpit Commentary adds a note on the reactions of the Jews that while not in the text is certainly a reasonable consideration - 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? Now in John 5:31-47 Jesus calls more witnesses to the stand (so to speak) to substantiate His self-testimony for His ultimate goal was to "say these things so that you may be saved." He came to seek and save the lost, not to win an argument! IF is a 3rd class conditional sentence which speaks of potential action. If I alone (and no other witnesses) testify (martureo) about Myself (emautou), My testimony (marturia) is not true (alethes) - What is the testimony to which Jesus is referring? He is referring to His claim of deity in the previous section, "calling God His Own Father, making Himself equal with God." (Jn 5:18+) and then substantiating it with His claims in (Jn 5:19-30). But this was all self-testimony. Is Jesus now saying His self-testimony was false? And how do we resolve His words here with His declaration in Jn 8:14 that "My testimony is true"? How can Jesus' testimony be not true and true? Remember that Scripture never contradicts itself. So how do we resolve this "apparent contradiction?" Numerous explanations have been offered, but the most straightforward is that He is simply saying that His self-testimony in (Jn 5:19-30) was the witness of one person, Himself. Steven
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Ryle points out "This verse must be interpreted with caution and reasonable qualification. It would be folly and blasphemy to say that our Lord’s testimony about Himself must be false. What the verse does appear to mean is this:—“If I have no other testimony to bring forward in proof of My Messiahship but My own word, my testimony would be justly open to suspicion.”—Our Lord knew that in any disputed question a man’s assertions in his own favour are worth little or nothing. He tells the Jews that He did not want them to believe Him merely because He said He was the Son of God. He would show them that He had other witnesses, and these witnesses He next proceeds to bring forward." (John 5 Commentary) Note keywords in this last section of John 5 - (1) Testify (martureo) in John 5 occurring in Jn 5:31, 32, 33, 36, 37, 39. (2) Testimony (marturia) in John 5:31, 32, 34, 36 and (3) true/truth - Jn 5:31, 32, 33. Steven Cole on Jesus' self-testimony not true - John repeatedly emphasizes “truth” in this gospel. As Leon Morris states (The Gospel according to John - BORROW, p. 293), “Truth is characteristic of God, and it is only as we know God that we know truth.” He points out (p. 294) that John uses the Greek noun for “truth” 25 times in his Gospel, plus 20 more times in his epistles (as against only once in Matthew and three times each in Mark and Luke). He also uses two other Greek words meaning “true” far more than other New Testament authors do. Later (John 8:13), the Pharisees said to Jesus, “You are testifying about Yourself; Your testimony is not true.” On that occasion, Jesus replied (Jn 8:14), “Even if I testify about Myself, My testimony is true, for I know where I came from and where I am going; but you do not know where I come from or where I am going.” So even though self-testimony may not be sufficient in a court of law, it does not follow that it’s not true. This is especially so when it came from Jesus, who was sent to earth by the Father and knew that He would return to the Father after He accomplished the Father’s will. But then Jesus added (Jn 8:17–18), “Even in your law it has been written that the testimony of two men is true. I am He who testifies about Myself, and the Father who sent Me testifies about Me.” A man’s self-testimony depends heavily on his character. If a man is known for lying and manipulating the facts to serve himself, you’re not going to believe him even if he really is speaking the truth. But everything that we know about Jesus points to His integrity. At His trial, the Jewish authorities couldn’t find witnesses to agree about the charges they were leveling at Him. After examining Jesus, Pilate said (Jn 18:38), “I find no guilt in Him.” The men who were closest to Jesus, who spent three years watching Him in all sorts of situations, all testify to His sinless character. So Jesus’ point in Jn 5:30–32 is that His self-testimony is true because He never acted independently of the Father. The Father bore witness to Jesus through Jesus’ own testimony about Himself....A man’s self-testimony depends heavily on his character. If a man is known for lying and manipulating the facts to serve himself, you’re not going to believe him even if he really is speaking the truth. But everything that we know about Jesus points to His integrity. At His trial, the Jewish authorities couldn’t find witnesses to agree about the charges they were leveling at Him. After examining Jesus, Pilate said (Jn 18:38), “I find no guilt in Him.” The men who were closest to Jesus, who spent three years watching Him in all sorts of situations, all testify to His sinless character. So Jesus’ point in Jn 5:30–32 is that His self-testimony is true because He never acted independently of the Father. The Father bore witness to Jesus through Jesus’ own testimony about Himself. (The Witnesses to Jesus - John 5:30-40) Testify (witness) (3140) martureo from martus/martys = witness = one who has information or knowledge of something and can bring to light or confirm something. English = martyr) in its most basic sense refers to a legal witness. To confirm or attest something on the basis of personal knowledge or belief. Thus the verb martureo means to be a witness, to testify, to give evidence, to give testimony, to bear record, to affirm that one has seen or heard or experienced something. The words testified related to fact, not opinion, as in a courtroom setting. Analytical Lexicon of the Greek New Testament (borrow) - Martureo is "used of the activity of a martus/martys (witness); (1) of a human declaration of ascertainable facts based on firsthand knowledge or experience bear witness to, declare, confirm (Ro 10:2); (2) absolutely, of a good report; (a) active give a good report, speak well (of), approve (of) (Lk 4:22); (b) passive receive a good report, be well-spoken of, be approved, have a good reputation (Acts 6:3); (3) of an emphatic declaration by an existing authority, such as God, the Spirit, Scripture testify, declare, witness (solemnly) (Heb 7:17); (4) of religious witness to truth and the factual content of the gospel as revealed truth from God be a witness, tell about, testify (Acts 23:11)." Martureo uses in John - Jn. 1:7; Jn. 1:8; Jn. 1:15; Jn. 1:32; Jn. 1:34; Jn. 2:25; Jn. 3:11; Jn. 3:26; Jn. 3:28; Jn. 3:32; Jn. 4:39; Jn. 4:44; Jn. 5:31; Jn. 5:32; Jn. 5:33; Jn. 5:36; Jn. 5:37; Jn. 5:39; Jn. 7:7; Jn. 8:13; Jn. 8:14; Jn. 8:18; Jn. 10:25; Jn. 12:17; Jn. 13:21; Jn. 15:26; Jn. 15:27; Jn. 18:23; Jn. 18:37; Jn. 19:35; Jn. 21:24 Testimony (3141) marturia/martyria related to martureo = to witness <> martus/martys = a witness) is that which furnishes evidence or proof. A testimony is a solemn declaration or affirmation made for the purpose of establishing or proving some fact. Marturia can be the witness per se. A witness is one who has first hand knowledge and so the purpose of John the Baptist was to bear witness of Messiah (the Light) so that all might believe through Him (Jn 1:7). Marturia in other contexts can refer to the content of what the witness speaks - testimony, evidence (Mk 14:55). In 1Ti 3:7 the sense of marturia is that of one's reputation (think of it as the "witness" of their life and their character before others). A witness does not speak on his own behalf, though he may share his own experience, but primarily the purpose of the witness is to tell about another. Marturia and the verb martureo are predominantly Johannine words - Witness is also one of the major themes of John’s Gospel. Martureō occurs 33 times (cp 1x in Matthew, 1x in Luke, none in Mark) and the noun marturia 14 times (0 in Mt, 1x in Luke, 3x in Mark). Martureo - 32x/28v - reputation(1), testimony(30), witness(1). Mk. 14:55; Mk. 14:56; Mk. 14:59; Lk. 22:71; Jn. 1:7; Jn. 1:19; Jn. 3:33; Jn. 5:31; Jn. 5:32; Jn. 5:34; Jn. 5:36; Jn. 8:13; Jn. 8:17; Jn. 21:24; Acts 22:18; 1 Tim. 3:7; Tit. 1:13; 1 Jn. 5:9; 1 Jn. 5:10; 1 Jn. 5:11; Rev. 1:2; Rev. 1:9; Rev. 6:9; Rev. 11:7; Rev. 12:11; Rev. 12:17; Rev. 19:10; Rev. 20:4 True (227) alethes from a = negates + letho [from lanthano] = to escape notice, be hid; related aletheia) is an adjective which literally describes that which does not escape notice. Thus alethes describes that which is manifest, that which is unconcealed, that which conforms to reality (and thus is genuine), that which is in accordance with facts, that which is real (authentic, not imaginary). Alethes is used to describe Jesus several times in the Gospels - Mt 22:16; Mk 12:14; Jn 7:18. Alethes describes that which is true, sincere, real, correct, faithful, trustworthy, genuine, veracious. Alethes can mean loving or speaking the truth (truthful) (Mt 22:16, Mk 12:14, Jn 7:18, 2Cor 6:8). God Himself is referred to as true (Jn 3:33, 8:26, Ro 3:4). Other things described as true include testimony (Jn 5:31,32, 8:13, 14, Jn 19:35, 21:24, 3Jn 1:12), grace (1Pe 5:12), proverb (2Pe 2:22), true commandment (1Jn 2:8). Alethes describes that which conforms to reality, that which is unconcealed, that which is manifest, that which is in accordance with facts, that which is characterized by reality (and thus is genuine), that which is real (authentic, not imaginary). Alethes is used to describe Jesus several times in the Gospels - Mt 22:16; Mk 12:14; Jn 7:18. Norman Geisler - When Critics Ask - JOHN 5:31—Was Jesus’ self-testimony true or false? PROBLEM: In John 8:14 Jesus said, “If I bear witness of Myself, My witness is true.” But here in John 5:31 He seems to say just the opposite, namely, “If I bear witness of Myself, My witness is not true.” SOLUTION: There are two ways to understand this verse—hypothetically or actually. On the first interpretation, Jesus is saying in essence, “Even if you don’t accept my testimony about Myself, you should accept that of John the Baptist in whose ministry you rejoiced” (cf. Jn 5:32). Others take the verse as declarative, not hypothetical, claiming both texts are true, but in different senses. That is, everything Jesus said was actually true, but officially it was only considered true if it was verified by “two or three witnesses” (Dt 19:15). Since Jesus was “truth” incarnate (Jn 14:6), everything He said was true. However, since He is trying to establish His claims to the Jews, He notes that they need not accept His words alone, but also the witness of the Scriptures and the Father. The difference between these two passages can be outlined as follows: JESUS’ SELF-WITNESS WAS TRUE JESUS’ SELF-WITNESS WASN’T TRUE Actually Officially Personally Legally In itself To the Jews John 5:32 "There is another who testifies of Me, and I know that the testimony which He gives about Me is true. AMP There is another [My Father] who testifies about Me, and I know [without any doubt] that His testimony on My behalf is true and valid. AMPC There is Another Who testifies concerning Me, and I know and am certain that His evidence on My behalf is true and valid. BGT John 5:32 ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία ἣν μαρτυρεῖ περὶ ἐμοῦ. KJV John 5:32 There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true. NET John 5:32 There is another who testifies about me, and I know the testimony he testifies about me is true. CSB John 5:32 There is Another who testifies about Me, and I know that the testimony He gives about Me is valid. ESV John 5:32 There is another who bears witness about me, and I know that the testimony that he bears about me is true. HCSB There is Another who testifies about Me, and I know that the testimony He gives about Me is valid. Message But an independent witness confirms me, the most reliable Witness of all. NIV John 5:32 There is another who testifies in my favor, and I know that his testimony about me is valid. NLT John 5:32 But someone else is also testifying about me, and I assure you that everything he says about me is true. NRS John 5:32 There is another who testifies on my behalf, and I know that his testimony to me is true. NJB John 5:32 but there is another witness who speaks on my behalf, and I know that his testimony is true. NAB John 5:32 But there is another who testifies on my behalf, and I know that the testimony he gives on my behalf is true. YLT John 5:32 another there is who is testifying concerning me, and I have known that the testimony that he doth testify concerning me is true; another: Jn 5:36-37 Jn 1:33 Jn 8:17-18 Jn 12:28-30 Mt 3:17 17:5 Mk 1:11 Lu 3:22 1Jn 5:6-9 and I: Jn 12:50 John 5 Resources - Multiple Sermons and Commentaries John 5:32-47 - Jesus Now Calls 5 Witnesses to the Stand: Witness 1: God the Father (Jn 5:32, 37–38) Witness 2: John the forerunner (Jn 5:33–35) Witness 3: Jesus’ “signs” (Jn 5:36) Witness 4: The Scriptures (Jn 5:39–44) Witness 5: Moses (Jn 5:45–47) (Some include with #4) FIRST WITNESS: "ANOTHER" = THE FATHER There is another (allos) who testifies (martureo in present tense - continually) of Me, and I know (eido in perfect tense) that the testimony (marturia) which He gives (literally He testifies [martureo]- again in present tense) about Me is true (alethes) - Another is allos which usually means another of the same kind as contrasted with heteros. For example, in Jn 14:16 Jesus tells His disciples “I will ask the Father, and He will give you another (allos) Helper, that He may be with you forever; Who is another in this verse? The possibilities include God the Father and John the Baptist, but some add the Holy Spirit. The most likely interpretation is that this refers to the Father as discussed below. Note how the NAS, NKJV and Amplified (et al) capitalize "He" (in "He gives") showing they favor this is a reference to God. While I agree with them, keep in mind that every translation has elements of interpretation which is one reason it is always good to compare other translations (or read the original language if you are able). John writes in his first letter - "If we receive the testimony of men, the testimony of God is greater; for the testimony of God is this, that He has testified concerning His Son." (1 John 5:9) The word for know (eido) means to know beyond a shadow of a doubt, to know intuitively. Jesus is saying "I have perfect knowledge" about this witness and of course that is the case for He and His Father have a unique oneness and perfect communication. The word true (alethes) emphasizes that this testimony would be acceptable in a courtroom setting. Ryle adds "I know probably implies the deep consciousness which our Lord had, even in His humiliation, of His Father’s perfect righteousness and truthfulness. It means much more than a mere man’s “I know.” “I know and have known from all eternity that my Father’s testimony is perfect truth.” (John 5 Commentary) D A Carson on another - He has already said in the strongest terms that all he says and does—including therefore his witness—is nothing other than a reflection of his perfect obedience to his Father. He says and does only what the Father wants him to say and do. His witness is therefore not simply his own witness; it is the witness of the Father. There is another who testifies in my favour (v. 32), he declares, and in the light of the preceding verses this ‘another’ (cf. Additional Note) must be the Father. (Borrow The Gospel according to John) A T
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Ryle - Here, as elsewhere, we should note how our Lord presses home on the Jews the inconsistency of admitting John the Baptist to be a prophet sent from God, while they refused to believe Himself as the Messiah. If they believed John they ought in consistency to have believed Him. (See Matt. 21:23–27.) (John 5 Commentary) Saved (4982) sozo has the basic meaning of rescuing one from great peril. Additional nuances include to protect, keep alive, preserve life, deliver, heal, be made whole. Sozo is sometimes used of physical deliverance from danger of perishing (see Mt 8:25; Mt 14:30; Lk 23:35; Acts 27:20, 27:31), physical healing from sickness (Mt 9:21, 22; Mk 5:23, Acts 4:9), and deliverance from demonic possession (Lk 8:36). More often sozo refers to salvation in a spiritual sense to rescue or preserve from eternal death, from judgment, sin, bring salvation, bring to salvation (active sense = Mt 18:11; Lk 7:50; Jn 12:47; Ro 11:14; 1 Cor 1:21; 7:16; Titus 3:5; Hb 7:25; Jas 4:12; 5:20; 1 Pet 3:21 or passive sense = be rescued or saved, attain salvation = Mt 24:13; Mk 10:26; Lk 13:23; 18:26; Jn 3:17; Jn 5:34; Acts 11:14; 15:1, 11; Ro 8:24; 11:26; 1 Cor. 3:15; 5:5; Eph 2:5, 8; 1 Ti 2:4). Jesus' very Name speaks of His primary purpose to save men from their sin - "She (Mary) will bear a Son; and you shall call His name Jesus, for it is He who will save (sozo) His people from their sins." (Mt 1:21+) In Mt 1:21 sozo is equated with deliverance from sins (guilt and power of) with Jesus' Name being a transliteration of Joshua meaning "Jehovah is salvation". Sozo in John's Gospel - Jn. 3:17; Jn. 5:34; Jn. 10:9; Jn. 11:12; Jn. 12:27; Jn. 12:47; Acts 2:21; Norman Geisler - When Critics Ask - JOHN 5:34—Did Jesus accept human testimony about who He was? PROBLEM: In this verse Jesus rejected human testimony about Himself, insisting, “I do not receive testimony from man.” But elsewhere He accepted Peter’s testimony that He was the Christ, the Son of the Living God (Matt. 16:16–18). In fact, even in this same book (John 15:27) Jesus said to His disciples, “And you also will bear witness, because you have been with Me from the beginning.” SOLUTION: The difference in these statements is due to the circumstances of the testimony. He did not accept mere human testimony to establish who He was, but He did accept it to propagate who He was. God, by miraculous acts, established who Jesus was (cf. Acts 2:22; Heb. 2:3–4), not human beings. On the other hand, once humans discovered what God had disclosed, their testimony was valid. Even after Peter’s great confession, Jesus reminded him that “flesh and blood has not revealed this to you” (Matt. 16:17). The matter can be summarized in this way: HUMAN TESTIMONY COULD NOT HUMAN TESTIMONY COULD Disclose who Jesus was Discover who Jesus was Establish who He was Disseminate who He was Prove who He was Propagate who He was John 5:35 "He was the lamp that was burning and was shining and you were willing to rejoice for a while in his light. BGT John 5:35 ἐκεῖνος ἦν ὁ λύχνος ὁ καιόμενος καὶ φαίνων, ὑμεῖς δὲ ἠθελήσατε ἀγαλλιαθῆναι πρὸς ὥραν ἐν τῷ φωτὶ αὐτοῦ. KJV John 5:35 He was a burning and a shining light: and ye were willing for a season to rejoice in his light. NET John 5:35 He was a lamp that was burning and shining, and you wanted to rejoice greatly for a short time in his light. CSB John 5:35 John was a burning and shining lamp, and for a time you were willing to enjoy his light. ESV John 5:35 He was a burning and shining lamp, and you were willing to rejoice for a while in his light. NIV John 5:35 John was a lamp that burned and gave light, and you chose for a time to enjoy his light. NLT John 5:35 John was like a burning and shining lamp, and you were excited for a while about his message. NRS John 5:35 He was a burning and shining lamp, and you were willing to rejoice for a while in his light. NJB John 5:35 John was a lamp lit and shining and for a time you were content to enjoy the light that he gave. NAB John 5:35 He was a burning and shining lamp, and for a while you were content to rejoice in his light. YLT John 5:35 he was the burning and shining lamp, and ye did will to be glad, for an hour, in his light. was: Jn 1:7-8 Mt 11:11 Lu 1:15-17,Lk 1:76,77 7:28 2Pe 1:19 and: Jn 6:66 Eze 33:31 Mt 3:5-7 11:7-9 13:20,21 21:26 Mk 6:20 Ga 4:15,16 John 5 Resources - Multiple Sermons and Commentaries Related Passages: Mark 4:21+ And He was saying to them, “A lamp is not brought to be put under a basket, is it, or under a bed? Is it not brought to be put on the lampstand? John 1:7-8+ He came as a witness, to testify about the Light, so that all might believe through him. 8 He was not the Light, but he came to testify about the Light. (JESUS = Jn 8:12, Jn 9:5, Jn 12:46) Matthew 11:11+ “Truly I say to you, among those born of women there has not arisen anyone greater than John the Baptist! Yet the one who is least in the kingdom of heaven is greater than he. Luke 1:15-17+ “For he will be great in the sight of the Lord; and he will drink no wine or liquor, and he will be filled with the Holy Spirit while yet in his mother’s womb. 16 “And he will turn many of the sons of Israel back to the Lord their God. 17 “It is he who will go as a forerunner before Him in the spirit and power of Elijah, TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord.” Jn 1:29+ (JOHN BORE WITNESS) The next day he saw Jesus coming to him and said, “Behold, the Lamb of God who takes away the sin of the world! Matthew 3:5-7+ (JEWS "REJOICED" FOR A WHILE OVER JOHN THE BAPTIST) Then Jerusalem was going out to him, and all Judea and all the district around the Jordan; 6 and they were being baptized by him in the Jordan River, as they confessed their sins. 7 But when he saw many of the Pharisees and Sadducees coming for baptism, he said to them, “You brood of vipers, who warned you to flee from the wrath to come? JOHN THE BAPTIST A LAMP REFLECTING THE LIGHT He was the lamp (luchnos) that was burning (kaio) and was shining (phaino, cp Jn 1:4+) - Jesus uses the metaphor of John the Baptizer as a bright, burning light in the spiritual darkness that was enshrouding the nation of Israel. He was a lamp a small portable whose wick was fed with oil (of the Spirit) to show people walking in spiritual darkness the way, as he reflected the Light of the World so that people could see "the Way, the Truth and the Life" (Jn 14:6). Matthew Henry on John as the lamp - He was a light, not phos—lux, light (so Christ was the light), but luchnos—lucerna, a luminary, a derived subordinate light. His office was to enlighten a dark world with notices of the Messiah’s approach, to whom he was as the morning star. He was a burning light, which denotes sincerity; painted fire may be made to shine, but that which burns is true fire. It denotes also his activity, zeal, and fervency, burning in love to God and the souls of men; fire is always working on itself or something else, so is a good minister. He was a shining light, which denotes either his exemplary conversation, in which our light should shine (Mt. 5:16), or an eminent diffusive influence. He was illustrious in the sight of others; though he affected obscurity and retirement, and was in the deserts, yet such were his doctrine, his baptism, his life, that he became very remarkable, and attracted the eyes of the nation. (John 5 Commentary) A T Robertson on the lamp - The lamp in the room (Mark 4:21). Old word for lamp or candle as in Matthew 5:15. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Rev. 21:23). Lampas (Matthew 25:1, 3, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light (to phōs, John 1:8), but a lamp shining in the darkness. "When the Light comes, the lamp is no longer needed" (Bernard). "Non Lux iste, sed lucerna." Jesus by his own claim is the Light of the World (John 8:12; John 9:5; John 12:46). And yet all believers are in a sense "the light of the world" (Matthew 5:14) since the world gets the Light of Christ through us. Burning - The lamp that is lit and is burning (present passive participle of kaiō, and so is consumed). Shining - See John 1:4 for this verb used of the Logos shining in the darkness. Cf. 1 John 2:8. John was giving light as he burned for those in darkness like these Jews. (John 5 Commentary) Wycliffe Bible Commentary - As burning, he gradually faded (Jn 3:30), but as shining, he enabled men to see their need of the greater Light (cf. 1:8). As such, his testimony outlived him (ED: cf Mt 24:35). (See The Wycliffe Bible Commentary - no restrictions on NT) John Heading - The Lord described John as a “burning and a shining” oil-lamp, a secondary light indeed when contrasted with the light from heaven. As “burning”, John had consuming zeal within; as “shining”, he manifested truth outwardly. To start with, the Jews liked this, even when he preached words of judgment since they came out to be baptised; but as soon as he identified Christ, some were offended, leading to his imprisonment and death. But generally, men held “John as a prophet” (Matt 21:26). (What the Bible Teaches - John) POSB - That John’s message (witness) was of God could not be questioned by any reasonable and honest person. John definitely showed men the way to God, just as a light shows men the way out of darkness. The people rejoiced in John’s light, but only for a season. They looked upon John as a sensation, a moment of excitement, listening and accepting only what they wished. Very simply, if John said anything that did not allow them to do as they desired, they rejected it (Borrow The Preacher's outline & sermon Bible) NET Note - He was a lamp that was burning and shining. Sirach 48:1 states that the word of Elijah “burned like a torch.” Because of the connection of John the Baptist with Elijah (ED: cf Lk 1:17)(see John 1:21+ and the note on John’s reply, “I am not”), it was natural for Jesus to apply this description to John. And you were willing (thelo) to rejoice (agalliao - be exceedingly joyful, overjoyed) for a while in his light (phos) - NLT = you were excited for a while about his message." Amplified says "to sun yourselves in his light." Mace NT says "you were willing to be entertain’d for a while with his light." What does the time phrase for a while signify? John the Baptist had given a true witness of Jesus, but for the most part it was rejected (like the prophets of old 2Ki 17:13-14; 2Ch 24:19; Jer 7:25–26; Jer 25:4; Jer 29:19; Jer 44:4–5) and he was probably in prison at this very time (compare past tense - was burning...was shining) and would soon have his head lopped off! The window of opportunity for the Jews to believe John was closed. What was John's light (phos)? Simply put, it was his preaching. Imagine a man in the wilderness dressed in "a garment of camel's hair, and a leather belt about his waist" shouting "Repent!" They rejoiced that here was the first prophet Israel had seen for 400 years! He was alive for a while (for a season) and popular for a while (Jn 3:23) and shouted "Repent, for the kingdom of heaven is at hand" (Mt 3:2) for a while, but his light was transient and soon extinguished (although his message reverberates through the Gospels). As Bernard said “When the Light comes, the lamp is no longer needed." THOUGHT - Who is the lamp today? You are beloved! The lost world receives the Light of Christ through His disciples! Jesus issued a command to us to "Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven." (Mt 5:16+) Do the lost see your good (God) works? Are they receiving an accurate representation of God the Father Who they cannot see? Willaim
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Ryle - Five things should always be noted about our Lord’s miracles. (1.) Their number: they were not a few only, but very many indeed. (2.) Their greatness: they were not little, but mighty interferences with the ordinary course of nature. (3.) Their publicity: they were generally not done in a corner, but in open day, and before many witnesses, and often before enemies. (4.) Their character: they were almost always works of love, mercy, and compassion, helpful and beneficial to man, and not mere barren exhibitions of power. (5.) Their direct appeal to men’s senses: they were visible, and would bear any examination (John 5 Commentary) John
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Ryle - The expression “not seen His shape,” teaches the same great truth we find elsewhere,—viz., that the Father is invisible, and has never been seen by mortal man. He who appeared to Abraham was the Second Person of the Trinity, and not the Father. St. Paul says distinctly of the Father,—“whom no man hath seen, nor can see.” (1 Tim. 6:17.) The idea of artists and painters, when they represent the Father as an aged man, is a mere irreverent invention of their own brains, without the slightest warrant of Scripture. (John 5 Commentary) John Heading - The Father’s witness was manifested at the baptism of the Son (Matt 3:17), on the mount of transfiguration (Matt 17:5), and in His words from heaven in John 12:28. But such testimony from on high can only be recognised by hearts open to the Father’s voice; (What the Bible Teaches - John) Steven
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Ryle - This verse seems meant to remind the Jews that with all their pretended reverence for God, and affected zeal against blasphemies of Him, they were really ignorant of God’s mind. Their reverence for Him was only a form. Their zeal for Him was a blind fanaticism. They knew no more of His mind than of His shape or voice. They were not acquainted with His Word. It did not dwell in their hearts and guide their religion. They proved their own ignorance by not believing Him whom the Father had sent. Had they really been familiar with the writings of the Old Testament they would have believed. Our Lord evidently implies that real knowledge of God’s Word will always lead a man to faith in Christ. Where there is no faith we may rightly assume the Bible is either not read, or read in a wrong spirit. Ignorance and unbelief will go together. (John 5 Commentary) John 5:39 "You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; BGT John 5:39 ἐραυνᾶτε τὰς γραφάς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν· καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ· KJV John 5:39 Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. NET John 5:39 You study the scriptures thoroughly because you think in them you possess eternal life, and it is these same scriptures that testify about me, CSB John 5:39 You pore over the Scriptures because you think you have eternal life in them, yet they testify about Me. ESV John 5:39 You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, NIV John 5:39 You diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me, NLT John 5:39 "You search the Scriptures because you think they give you eternal life. But the Scriptures point to me! NRS John 5:39 "You search the scriptures because you think that in them you have eternal life; and it is they that testify on my behalf. NJB John 5:39 You pore over the scriptures, believing that in them you can find eternal life; it is these scriptures that testify to me, NAB John 5:39 You search the scriptures, because you think you have eternal life through them; even they testify on my behalf. YLT John 5:39 'Ye search the Writings, because ye think in them to have life age-during, and these are they that are testifying concerning me; Search: Jn 5:46 Jn 7:52 De 11:18-20 17:18,19 Jos 1:8 Ps 1:2 119:11,97-99 Pr 6:23 8:33,34 Isa 8:20 34:16 Jer 8:9 Mt 22:29 Mk 12:10 Lu 16:29,31 Ac 8:32-35 17:11 Ro 3:2 Col 3:16 2Ti 3:14-17 2Pe 1:19-21 think: De 32:47 Ps 16:11 21:4 36:9 133:3 Da 12:2 Mt 19:16-20 Lu 10:25-29 Heb 11:16,35 these: Jn 5:32,36 Jn 1:45 De 18:15,18 Ac 26:22,23,27 Ro 1:2 1Pe 1:10,11 Rev 19:10 John 5 Resources - Multiple Sermons and Commentaries Related Passages: 1 Peter 1:11 seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. Deuteronomy 18:15+ “The LORD your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him. Deuteronomy 18:18+ ‘I will raise up a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him. John 7:52 (WHAT HUBRIS!) They (UNBELIEVING JEWS) answered him, “You are not also from Galilee, are you? Search, and see that no prophet arises out of Galilee.” John 1:45 (THESE TESTIFY ABOUT JESUS) Philip found Nathanael and *said to him, “We have found Him of whom Moses in the Law and also the Prophets wrote–Jesus of Nazareth, the son of Joseph.” John 2:22 (THESE TESTIFY ABOUT JESUS) So when He was raised from the dead, His disciples remembered that He said this; and they believed the Scripture and the word which Jesus had spoken. John 3:10 (THESE TESTIFY ABOUT JESUS) Jesus answered and said to him, “Are you the teacher of Israel and do not understand these things? John 5:45-46 (THESE TESTIFY ABOUT JESUS) “Do not think that I will accuse you before the Father; the one who accuses you is Moses, in whom you have set your hope. 46 “For if you believed Moses, you would believe Me, for he wrote about Me. John 20:9 (THESE TESTIFY ABOUT JESUS) For as yet they did not understand the Scripture, that He must rise again from the dead. SEARCH THE SCRIPTURES THAT TESTIFY ABOUT JESUS Steven
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Ryle - There was no need for Him to accuse them of unbelief. Moses himself, for whom they professed such respect, might be their accuser, and prove them guilty. “Even now,” He says, “Moses accuseth you. His writings, daily read in your synagogue, are a constant witness of your unbelief.” (John 5 Commentary) The Jews had a counterfeit hope, a false hope, but believers have a true hope, a sure hope Paul writing "(GOD WHO RAISES THE DEAD) Who delivered us from so great a peril of death, and will deliver us, He on Whom we have set our hope. And He will yet deliver (rhuomai) us." (2Co 1:10+), for we have "fixed our hope on the Living God." (1Ti 4:10+) Moses will not support their hope, but will condemn them for their unbelief. Life Application Study Bible (borrow) The Pharisees prided themselves on being the true followers of their ancestor Moses. They were trying to follow every one of his laws to the letter, and they even added some of their own. Jesus’ warning that Moses would accuse them stung them to fury. Moses wrote about Jesus (Genesis 3:15; Numbers 21:9; 24:17; Deuteronomy 18:15), yet the religious leaders refused to believe Jesus when he came. NET Note - There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see page 160 in W. A. Meeks' book The prophet-king. Moses traditions and the Johannine Christology). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28–29. Accuse (2723) kategoreo from kata = against + agora = the assembly, a place of public speaking. Other sources have agoreuo = to speak. The prefixed preposition suggests animosity!) means to speak against a person before a public tribunal or bring an accusation in court. To accuse formally and before a tribunal, to bring a charge publicly. The idea is to speak openly against, to condemn or accuse mainly in a legal sense. The cognate word kategoria was a legal technical term that referred to the content of the accusation or charge made against someone. Note that all of the Gospel uses involve accusing Jesus (except John 5:45). John 5:46 "For if you believed Moses, you would believe Me, for he wrote about Me. BGT John 5:46 εἰ γὰρ ἐπιστεύετε Μωϋσεῖ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν. KJV John 5:46 For had ye believed Moses, ye would have believed me: for he wrote of me. NET John 5:46 If you believed Moses, you would believe me, because he wrote about me. CSB John 5:46 For if you believed Moses, you would believe Me, because he wrote about Me. ESV John 5:46 For if you believed Moses, you would believe me; for he wrote of me. NIV John 5:46 If you believed Moses, you would believe me, for he wrote about me. NLT John 5:46 If you really believed Moses, you would believe me, because he wrote about me. NRS John 5:46 If you believed Moses, you would believe me, for he wrote about me. NJB John 5:46 If you really believed him you would believe me too, since it was about me that he was writing; NAB John 5:46 For if you had believed Moses, you would have believed me, because he wrote about me. YLT John 5:46 for if ye were believing Moses, ye would have been believing me, for he wrote concerning me; had: Ga 2:19 3:10,13,24 4:21-31 for: Jn 1:45 Ge 3:15 12:3 18:18 22:18 28:14 49:10 Nu 21:8,9 Nu 24:17,18 De 18:15,18,19 Ac 26:22 Ro 10:4 Heb 7:1-10:39 John 5 Resources - Multiple Sermons and Commentaries Related Passages: Genesis 3:15+ And I will put enmity between you (Satan) and the woman, And between your seed and her seed (Messiah); He shall bruise you on the head (The more deadly blow) And you shall bruise him on the heel.” Deuteronomy 18:18-19 ‘I will raise up a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him. 19 ‘It shall come about that whoever will not listen to My words which he shall speak in My name, I Myself will require it of him. Acts 3:22 “Moses said, ‘THE LORD GOD WILL RAISE UP FOR YOU A PROPHET LIKE ME FROM YOUR BRETHREN; TO HIM YOU SHALL GIVE HEED to everything He says to you. Acts 7:37 “This is the Moses who said to the sons of Israel, ‘GOD WILL RAISE UP FOR YOU A PROPHET LIKE ME FROM YOUR BRETHREN.’ Numbers 21:9 And Moses made a bronze serpent and set it on the standard; and it came about, that if a serpent bit any man, when he looked to the bronze serpent, he lived. John 3:14 “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; John 8:56 “Your father Abraham rejoiced to see My day (IN OTHER WORDS MOSES WROTE ABOUT JESUS CAUSING ABRAHAM TO REJOICE), and he saw it and was glad.” MOSES WROTE ABOUT THE MESSIAH For (gar - Term of explanation) - What is Jesus explaining? Check the context of the previous verse. If you believed (pisteuo) Moses, you would believe (pisteuo) Me, for he wrote about Me - Jesus addresses the self-deception of the Jews. Jesus makes it clear that they did not really believe Moses! The point is that Moses wrote about the Messiah but they refused to believe his words and specifically refused to believe Jesus was the fulfillment of all the Messianic prophecies. There were over 300 Messianic prophecies in the OT (not all in the Pentateuch but enough to clearly identify the Messiah) so the Jews had many opportunities to see Jesus but they refused to believe the OT prophecies were fulfilled in Jesus. Ryle - These words are simply an amplification of the idea in the preceding verse. If the Jews had really believed Moses, they could not have helped believing Christ. The witness of Moses to Christ, was so distinct, express, and unmistakeable, that true belief in his writings must inevitably have led them to belief in Christ....There is a very close connection between the OT and the New. If a man doubts the inspiration of the OT Scriptures, it is not likely that he will accept the words of the Lord Jesus as being inspired. If people attack certain parts of the Bible, it won’t be long before they cast doubt on the rest of the Book as well. (John 5 Commentary)
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Ryle - Some, as Cyril, Erasmus, Ecolampadius, Beza, Brentius, Piscator, Camero, Poole, Toletus, Lightfoot, Lampe, Bengel, Doddridge, Bloomfield, Tholuck, A. Clark, Scholefield, Barnes, Burgon, D. Brown, Webster, think that our Lord spoke in the indicative mood, simply making an assertion,—“Ye do search.” Some, as Chrysostom, Augustine, Theophylact, Euthymius, Luther, Calvin, Cartwright, Gualter, Grotius, Rollock, Ferus, Calovius, Jansenius, Cocceius, Barradius, Musculus, Nifanius, Maldonatus, Cornelius á Lapide, Leigh, Whitby, Hammond, Stier, Alford, Wordsworth, think that He spoke in the imperative mood, giving a command,—“Search,”—as our version gives it. I decidedly prefer this latter view. It is more forcible, and more in keeping with our Lord’s general style of address. Above all it seems to me to agree far better with the context. Our Lord had told the Jews that His Father had borne witness of Him, though not by audible voice, nor by visible apparition. How then had He borne witness? They would find it in His Word. “Go and search your own Scriptures,” our Lord seems to say. “Examine them, and become really acquainted with their contents; you will find that they testify clearly and distinctly of Me. If you wish to know God the Father’s testimony to Me, search the Scriptures.”....Let us note further what a plain duty it is to read the Scriptures. Men have no right to expect spiritual light if they neglect the great treasury of all light. If even of the Old Testament our Lord said, “Search,” “it testifies of me,” how much more is it a duty to search the whole Bible! An idle neglect of the Bible is one secret of the ignorant formal Christianity which is so widely prevalent in these latter days. God’s blessing on a diligent study of the Scripture is strikingly illustrated in the case of the Bereans. (Acts 17:11.) (John 5 Commentary) NET Note - In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings [Ethics] of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Comment: Here are other quotes from Pirqe Avot "All Israel have a share in the World To Come (Attached note = a) the afterlife; b) the Era of the Resurrection of the Dead), as it is stated (Isaiah 60:21)." (Pirqe Avot 6) "Great is Torah, for it gives life to its observers in this world, and in the World To Come. As is stated (Proverbs 4:22): "For they are life to he who finds them, and a healing to all his flesh." (Pirqe Avot 6:7) Search (2045) ereunao the root word of exereunao in the previous verse) means to make thorough examination, to make a careful or thorough effort to learn something. To search minutely and diligently. It means to search, examine, investigate, inquire, find out. In short, ereunao connotes the activity of examining, investigating, studying to determine the meaning. Ereunao is a Hebrew technical term used by the rabbis and in the Qumran literature for the study of the Scripture (Sir. 17:11; Sirach 45:5; Bar. 4:1; Pss. Sol. 14:1f) Ereunao - 6v - search(2), searches(3), seeking to know(1) - Jn. 5:39; Jn. 7:52; Rom. 8:27; 1 Co. 2:10; 1 Pet. 1:11; Rev. 2:23 The related verb exereunao (not in NT) is used 5x in Ps 119 for observe Ps. 119:2; Ps. 119:34; Ps. 119:69; Ps. 119:115; Ps. 119:129; and for search in Pr 2:4 = If you seek her (WISDOM) as silver And search (exereunao) for her as for hidden treasures; C H
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Ryle - Let us mark, in this passage, the reason why many souls are lost. The Lord Jesus says to the unbelieving Jews,—“Ye will not come to me that ye might have life.” These words are a golden sentence, which ought to be engraven in our memories, and treasured up in our minds. It is want of will to come to Christ for salvation that will be found, at last, to have shut the many out of heaven.—It is not men’s sins. All manner of sin may be forgiven.—It is not any decree of God. We are not told in the Bible of any whom God has only created to be destroyed.—It is not any limit in Christ’s work of redemption. He has paid a price sufficient for all mankind.—It is something far more than this. It is man’s own innate unwillingness to come to Christ, repent, and believe. Either from pride, or laziness, or love of sin, or love of the world, the many have no mind, or wish, or heart, or desire to seek life in Christ....Let it be noted here that (1.) we are all by nature dead in sins;—that (2.) spiritual life is laid up for sinners in Christ alone; He is the fountain of life;—that (3.) in order to receive benefit from Christ men must come to him by faith, and believe: believing is coming;—and, finally, (4.) that the real reasons why men do not come to Christ, and consequently die in their sins, is their want of will to come....We should observe in this concluding part of our Lord’s address, that He charges the Jews with four distinct sins: (1.) want of real will to come to Him, (2.) want of real love to God, (3.) undue desire of man’s praise, (4.) want of real faith in Moses writings. (John 5 Commentary) Steven
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Ryle adds "This sentence contains a proof of the assertion made in the preceding verse. “You show that you have no real love for God, by your not receiving. Me who have come in my Father’s name, and desire nothing so much as His honour. If you really loved and honoured God as you professed to do, you would gladly receive and honour His Son.”" (John 5 Commentary) If another comes in his own name, you will receive (lambano) him - What does Jesus mean by another? Note the contrast - reject Jesus versus accept "another." This would strongly support that by another Jesus is referring to other those who came pretending to be the Messiah and that the Jews would be willing to accept him. Utley on "you shall receive him" - This is a play on the rabbis' study methods of comparing teachers from differing rabbinical schools from the Talmud. Michael Magill, New Testament TransLine, has a good quote: "The Jewish leaders will receive a human teacher or rabbi who does not claim to be sent by God. With a human teacher, they are in a reciprocal relationship of peers, exchanging glory on an equal basis. With a prophet sent from God, they must be in a subordinate position, hearing and obeying. This has always been at the root of why God's prophets were rejected" (p. 318). John
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Ryle on another - In this sentence our Lord supposes a case, to show the corrupt and carnal state of the Jews’ hearts. “If another public teacher shall appear, giving himself out to be some great one, not seeking God’s honour, and doing all in God’s name, but aiming to exalt himself, and get honour to himself, you will receive and believe him. You reject Me the true Son of God. You are ready to receive any false pretender who comes among you, though he may give no honour to the God whom you profess to worship. It is true then that you have no real love of God in you.” I believe decidedly that our Lord spoke these words prophetically. He had in view the many false Christs and false Messiahs who arose within the first hundred years after His death, and by whom so many of the Jews were invariably deluded. According to Stier no less than sixty-four false Messiahs appeared to them, and were more or less believed. The readiness with which they believed these impostors is a remarkable historical fact, and a striking fulfilment of the words before us. They proved as forward to believe these pretenders to a Divine mission who came in their own names, as they had been backward to believe our Lord. I may add, however, that I am one of those who doubt whether the words of our Lord have even yet received their complete fulfilment. I think it highly probable that the world may yet see a personal Antichrist arise, who will succeed in obtaining credence from a vast portion of the Jewish nation. Then, and not till then, when Antichrist has appeared, this verse will be completely accomplished. Chrysostom, Cyril, Theophylact, Euthymius, Alcuin, Heinsius, take this view. (John 5 Commentary)
João 5
Ryle - Let us mark, secondly, in this passage, one principal cause of unbelief. The Lord Jesus says to the Jews,—“How can ye believe which receive honour one of another, and seek not the honour that cometh of God only?” He meant by that saying, that they were not honest in their religion. With all their apparent desire to hear and learn, they cared more in reality for pleasing man than God. In this state of mind they were never likely to believe. A deep principle is contained in this saying of our Lord’s, and one that deserves special attention. True faith does not depend merely on the state of man’s head and understanding, but on the state of his heart. His mind may be convinced. His conscience may be pricked. But so long as there is anything the man is secretly loving more than God, there will be no true faith. The man himself may be puzzled, and wonder why he does not believe. He does not see that he is like a child sitting on the lid of his box, and wishing to open it, but not considering that his own weight keeps it shut. Let a man make sure that he honestly and really desires first the praise of God. It is the want of an honest heart which makes many stick fast in their religion all their days, and die at length without peace. Those who complain that they hear, and approve, and assent, but make no progress, and cannot get any hold on Christ, should ask themselves this simple question,—“Am I honest?—Am I sincere?—Do I really desire first the praise of God?” (John 5 Commentary)
João 5
Ryle - If you do not really believe what your own honoured lawgiver Moses WROTE,—and it is plain that you do not,—it is not likely that you will believe what I SAY. If you have no real faith in the things written in your Scriptures by that very Moses, for whom you profess such reverence, your favourite teacher and lawgiver, it is not to be wondered at that you have no faith in what I say, and that I speak to you in vain.”....In concluding the notes on this wonderful chapter, one would like to know how this marvellous address was received by those who heard it. But here we meet with one of the peculiar “silences” of Scripture. Not one word is written to tell us what the Jews of Jerusalem thought of our Lord’s argument, or what effect it had upon them. Our own duty is clear. Let us take heed that it has some effect on ourselves. The amazing fulness of our Lord’s teaching appears most strikingly in the address contained in this chapter. Within the short span of twenty-nine verses, we find no less than eleven mighty subjects brought forward: (1.) The intimate relation of the Father and the Son (2.) The divine commission and dignity of the Son. (3.) The privileges of the man who believes. (4.) The quickening of the spiritually dead. (5.) The judgment. (6.) The resurrection of the body. (7.) The value of miracles. (8.) The Scriptures. (9.) The corruption of man’s will the secret of man’s ruin. (10.) The love of man’s praise the cause of unbelief. (11.) The importance of the writings of Moses. (John 5 Commentary) Leon